Academic literature on the topic 'Indigenous cartography – Social aspects – Canada'

Sustainability discourse indicates a need to reconsider our approaches to social, economic, and environmental issues because, without deep transformation, global human survival is in jeopardy. At the same time, post-secondary education institutions in Canada are Indigenizing their settings but have rarely taken up sustainability and Indigenization as related concepts. In this research, participants delivering Indigenous programming in ten colleges and universities across Canada contributed their insights on the relationships between Indigenous worldviews and sustainability in their territories and institutions. The five key findings that emerged from the study are: (1) Indigenous worldviews are based on a belief in the sacred, which orients Indigenous knowledges and responsibilities for sustaining life on Earth; (2) sustainability is expressed as a function of tradition linking Indigenous identity with culture, language, and environmental health; (3) entrenching Indigenous knowledges throughout institutions is to sustain cultural identity; (4) national and international standards supporting Indigenous self-determination are primary drivers for the inclusion of Indigenous knowledges and advance the underlying principle of sustainability; and (5) Indigenous holistic learning includes social, economic, and environmental aspects of sustainability.

<p><strong>Abstract.</strong> For a long time <i>Lençóis Maranhenses</i> region in Northeastern Brazil, has been calling attention for being an area of extreme contrasts, not only under the physical-geographical and climatic point-of-view, but also because of the great contradictions and social conflicts that can be found there. A big part of the territory has been officially declared a National Park on June 2nd, 1981 (BRASIL, 1981), although the Region of <i>Lençóis</i> and <i>Pequenos Lençóis</i> (Little Lençóis) extends beyond the area protected by the National Park (TSUJI, 2002). Communities established inside the National Park are supplied with electricity, while others, just a few kilometres away; lack this resource, even being located within the official perimeter (SOUZA, 2007). The consequences of these expressions of spatial injustice can be considered terrible: severe health problems, serious conflicts between tourism activities and the traditional ways of production, among others.</p><p> The region (Figure 1) has never been object of a multidisciplinary and organized study in the form of an atlas, in spite of being very popular and attractive under the touristic point-of-view. For this reason, the research intends to elaborate the Social-Environmental Atlas of <i>Lençóis Maranhenses</i> in its wholeness, and, in a later stage, proceed with its publication in paper and digital form. This atlas will have about 200 pages and, initially, 13 sections have been defined. In view of its thematic and territorial content, it can be classified in the category of special regional atlas (SALITCHEV, 1979).</p><p> Therefore, the proposed atlas will focus not only on the National Park but also on its surroundings. Thus, we intend to study all the geographical space, categories of land use and forms of occupation by society as a whole, with emphasis on the traditional communities which dwell in the area. This region is characterized by an environment unfit for most farming crops, not only because of its sandy soil, but also because of moving dunes and of the hydric regime, sometimes with rain in excess, other times with long drought periods (Figure 2). All these factors, associated to the difficult access to the area, contribute to a most vulnerable population, causing an obvious influence on their ways of life. Nevertheless, people who live there have found ways to produce and provide for themselves. Fishing and fruit collecting, vegetal fibres and other natural products are among the usual sustenance activities. Many turn to breed small herds of goat, sheep and cattle, or work little parcels of land; they may also devote themselves to craftsmanship and various activities related directly or indirectly to tourism. Therefore, we feel that the use of the methodology called Cybercartography (TAYLOR AND LAURIAULT, 2014) will help us to understand the flows and habits in this region, thus contributing to improve the life quality of local communities.</p><p> Even if this location is known virtually since the beginning of European occupation, and there exists a National Park established by law in 1981 (BRASIL, 1981), up to this moment there has never been an atlas devoted exclusively to this part of the state of Maranhão. This is, therefore, the first scientific challenge: to create, compile and present maps and texts specifically dedicated to Lençóis Maranhenses, and organized in form of a special regional atlas, showing the socio-environmental dynamics of the place.</p><p> Moreover, there is the issue of employing techniques of Cybercartography, specifically of the Nunaliit Cybercartography Atlas Framework (TAYLOR e CAQUARD, 2006). We intend to use this technological platform, designed to create apps of interactive mapping in the internet, using different sources of data and multimedia, which allow users a high degree of participation. By default, the Nunaliit Framework employs a simple and flexible database, founded on documents to store any graphic objects or descriptive attributes (texts). As it happens, virtually in all the directly affected area, and of interest for the atlas project, the regular access to Internet is much reduced or virtually inexistent, even if considering the mobile phone nets.</p><p> For this reason, the atlas will be devised in simultaneous versions: a traditional one, in paper print, and also a complementary version created in the Framework for Cybercartographic Atlas. Moreover, the team that developed the Nunaliit platform, led by Professor Fraser Taylor, from the Department of Geography and Environmental Studies and Director of Research Center in Geomatics and Cartography of Carleton University in Ottawa, Canada, has kindly offered to collaborate in this project, supporting the creation of the cybercartographic version, also developing specific apps that allow the elaboration of maps in PDF off-line, which will be then incorporated to the framework of the traditional printed version.</p><p> We believe that the availability of the digital version (Cybercartographic) of the Atlas of Lençóis Maranhenses will definitely contribute to the digital inclusion of local communities. With the results reached by this project, we understand that it will be possible to know better the distribution of the communities in the region, their kinds of use and means of production, with emphasis on the handling of natural resources and cultural aspects. Thus, with a better knowledge about the actors in the territory, it is intended to stimulate regional and local actions with respect to environmental education and initiatives of social inclusion.</p><p> Therefore, and important objective is to divulge the work and methodology proposed, to incorporate and encourage participation not only of the academic-scientific sector, but also of managers and local population, especially those who live within Lençóis Maranhenses and its area of influence. Thus, this methodological research may be applied to other places in Brazil, for example, with indigenous population, communities of “<i>quilombolas</i>” (descendants of former slaves), “<i>caiçaras</i>” (sea shoreline population) and others.</p>

Despite the health improvements afforded to non-Indigenous peoples in Canada, Aotearoa (New Zealand) and the United States, the Indigenous peoples in these countries continue to endure disproportionately high rates of mortality and morbidity. Indigenous peoples’ concepts and understanding of health and wellbeing are holistic; however, due to their diverse social, political, cultural, environmental and economic contexts within and across countries, wellbeing is not experienced uniformly across all Indigenous populations. We aim to identify aspects of wellbeing important to the Indigenous people in Canada, Aotearoa and the United States. We searched CINAHL, Embase, PsycINFO and PubMed databases for papers that included key Indigenous and wellbeing search terms from database inception to April 2020. Papers that included a focus on Indigenous adults residing in Canada, Aotearoa and the United States, and that included empirical qualitative data that described at least one aspect of wellbeing were eligible. Data were analysed using the stages of thematic development recommended by Thomas and Harden for thematic synthesis of qualitative research. Our search resulted in 2669 papers being screened for eligibility. Following full-text screening, 100 papers were deemed eligible for inclusion (Aotearoa (New Zealand) n = 16, Canada n = 43, United States n = 41). Themes varied across countries; however, identity, connection, balance and self-determination were common aspects of wellbeing. Having this broader understanding of wellbeing across these cultures can inform decisions made about public health actions and resources.

Since the early 1970s, there have been ongoing debates between realist / postpositivist (quantitative) and interpretivist / naturalist (qualitative) research paradigms in the epistemological and ontological aspects of research methodology. Each camp has its advantages and defects in educational / social research (Howe, 1985; Stallings, 1995). Afterwards, some pragmatic researchers take mixed-methods approach by striking a happy medium between the two paradigms, and others look for emancipatory / transformative research paradigms by paying close attention to indigenous knowledge systems and disadvantaged people. The methodological debate continues onwards due to changing nature and landscape of educational and social phenomena. Notably, this paper endeavors to use Rolland Paulston (1997, 1999) ’s social cartography to map four research paradigms and to open up some new space for further development by ‘decentering’ them. Based on social cartograph, four dimensions are formulated, and some implications are drawn for future methodological development in Asian contexts.

This article engages the reader in comparing the Métis List of Rights, originally authored by Louis Riel, with the current state of Indigenous child welfare in British Columbia and Canada. The relationship between children’s resiliency and cultural resiliency is explored. Using a critical lens, a framework defining the progression of social regulation is presented. This paper begins by setting out the framework with its accompanying nine aspects: profit, competition, self-interest, justice, rights, duties, love, compassion and devotion. The discussion acknowledges children as sacred which allows us to move beyond conservative and socialist ideals. Then there is a discussion on the aspects of the Métis List of Rights with comments respecting the symbolic and literal application of the aspects to reclaiming Indigenous child welfare. Finally the article ends with recommendations for holistic pathway for reform.

Indigenous young adults experience disproportionately high rates of unemployment, which are exacerbated by systemic factors such as poverty and oppression (Britten & Borgen, 2010). Despite these challenges, many Indigenous young adults do well in their educational and employment pursuits (Bougie et al., 2013). This study explored what helped and hindered the career decision-making of 18 Indigenous young adults in Canada who see themselves as doing well in this regard. Using the Enhanced Critical Incident Technique (ECIT), a qualitative research method which focuses on helping and hindering factors (Butterfield et al., 2009), 13 categories were identified: (a) Family/Relationships & commitments, (b) Setting goals/Taking initiative/Focusing on interests, (c) Support from community/mentors, (d) A healthy way (physical, mental, social), (e) Finding meaning/motivation & contributing, (f) Networking & who you know, (g) Systemic/External factors (institution, job-market, sexism, racism, interpersonal aspects), (h) Financial situation, (i) Knowledge/Information/Certainty, (j) Experience (work/life), (k) Educational opportunities/Training & specialized education, (l) Indigenous background/Cultural factors, and (m) Courage & self-worth (vs. fear/doubt in self/others). These categories highlighted the systemic, interpersonal, and experiential processes in career decision-making for Indigenous young people in Canada. Implications for career counselling practice and future research are also discussed.

The policies and actions that were enacted to colonize Indigenous Peoples in Canada have been described as constituting cultural genocide. When one considers the long-term consequences from the perspective of the social and environmental determinants of health framework, the impacts of such policies on the physical and mental health of Indigenous Peoples go well beyond cultural loss. This paper addresses the impacts of key historical and current Canadian federal policies in relation to the health and well-being of Indigenous Peoples. Far from constituting a mere lesson in history, the connections between colonialist policies and actions on present-day outcomes are evaluated in terms of transgenerational and intergenerational transmission processes, including psychosocial, developmental, environmental, and neurobiological mechanisms and trauma responses. In addition, while colonialist policies have created adverse living conditions for Indigenous Peoples, resilience and the perseverance of many aspects of culture may be maintained through intergenerational processes.

The University of Victoria, in many ways, is a special place. It is one of the few universities in Canada where Indigenous issues are taught, discussed, and debated with the attention and care they deserve—and thanks to a cadre of excellent faculty and instructors, the debate has been a respectful one. The sizeable Indigenous faculty presence on campus, as well as a variety of programming options has created a healthy space for Indigenous scholarship. Perhaps one of the most important aspects of UVic is the constant acknowledgement that UVic is situated on the lands of the Coast and Straits Salish people. The presence of local Indigenous peoples—students, faculty, staff, and community members—as well as Indigenous peoples from further afield, makes for an enriching intellectual and social environment for those of us who study Indigenous issues here. In this atmosphere, learning extends to places outside of the classroom and provides for dynamic relationships with new people from different places with different perspectives. The University of Victoria has, quite deservedly, also developed a reputation as a world leader in Indigenous Studies, something that I have been reminded of at the many conferences I have attended across the continent. It is well known for producing some groundbreaking scholarship and attracting world-class students.

Currently, there is limited literature demonstrating awareness of how contemporary Aboriginal Peoples understand and define health, address their health concerns, and perceive barriers to obtaining optimal health. This knowledge is an important and essential first step in program planning for delivering effective health care for all aspects of health. An additional challenge is to effectively address and meet these needs in a timely manner which is critical to overall Indigenous wellness. The primary researcher, who is Indigenous (Plains Cree), wondered whether the social determinants of health were reflective and an appropriate framework to address the existing health disparities between Aboriginal and non-Aboriginal Peoples of Canada, and more specifically, the Plains Cree people from Thunderchild First Nation. This paper examines the results from a qualitative descriptive research study completed in Thunderchild First Nation, Saskatchewan. There were four predominant themes that were derived from the data: health was consistently described in relation to physical, mental (intellectual), emotional, and spiritual wellness; value of health; factors related to the environment; and factors related to economics. Collectively, there does appear to be a holistic perception of health, similar to the teachings from the Medicine Wheel. Pursuing and maintaining health included a combination of information and practices from both the western and Traditional Indigenous world. This data supports that the determinants of health may be an appropriate framework to address the health needs of Indigenous Peoples, and an appropriate frame for federal, provincial and local policy makers to implement structural changes necessary to decrease the health disparities between the Indigenous Peoples and the rest of Canada.

For centuries, some Indigenous Peoples of the Americas have planted corn, beans and squash or pumpkins together in mounds, in an intercropping complex known as the Three Sisters. Agriculturally, nutritionally and culturally, these three crops are complementary. This literature review aims to compile historical foods prepared from the products of the Three Sisters planting system used in Indigenous communities in the region encompassing southern Quebec and Ontario in Canada, and northeastern USA. The review does not discuss cultural aspects of the Three Sisters cropping system or describe foods specific to any one Indigenous group, but rather, gives an overview of the historical foods stemming from this intercropping system, many foods of which are common or similar from one group to another. Some of the methods of food preparation used have continued over generations, some of the historical foods prepared are the foundation for foods we eat today, and some of both the methods and foods are finding revival.

Canada is a large and sparsely populated country with two official languages and a history of colonization with the Indigenous peoples who were there before the arrival of settlers from Europe. Healthcare is universal and federally mandated to be provided; however, delivery is determined by each province and territory. Therefore, services vary from one area to another. Palliative care access is not uniformly available throughout the country. Medical assistance in dying (referred to as euthanasia elsewhere and referred to as MAiD in Canada) was legalized in 2016 and also has great variation across provinces and territories. Social workers are involved in various aspects of both palliative care and assisted dying. Social workers have also demonstrated leadership in competencies, education, and research.