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1
Lee, Sharon M., and Barry Edmonston. "Living Alone Among Older Adults in Canada and the U.S." Healthcare 7, no. 2 (May 7, 2019): 68. http://dx.doi.org/10.3390/healthcare7020068.
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Increasing proportions of people, including older adults, live alone. Studying living arrangements of the elderly is important because these affect and reflect general well-being of the elderly and inform communities’ response to elderly housing needs. We analyze data from the 2006 Canadian Census and the 2006 American Community Survey to examine living alone among non-married older adults aged 55 and older in Canada and the U.S. The paper has two parts. First, we compare native- and foreign-born elderly to see if immigrants are less likely to live alone. Second, we examine factors associated with living alone among older immigrants. While older immigrants in both countries are less likely to live alone, the large differences are substantially reduced once various explanatory variables are considered. Comparisons of four gender/country groups of older immigrants show the positive role of economic and acculturation factors on living alone among older immigrants. With few exceptions, predictors of living alone are similar for older immigrants in Canada and the U.S.: living alone is mainly explained by a combination of economic and acculturation factors, taking demographic variables into account. Findings underline the need for age-friendly housing with innovative design and technology that can accommodate older people who live alone, including older immigrants who may have different needs and cultural preferences.
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Hudson, Peter, Noel Dyck, and James B. Waldram. "Anthropology, Public Policy, and Native Peoples in Canada." Canadian Public Policy / Analyse de Politiques 20, no. 2 (June 1994): 217. http://dx.doi.org/10.2307/3552123.
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Dunk, Thomas W., Noel Dyck, and James B. Waldram. "Anthropology, Public Policy and Native Peoples in Canada." Man 29, no. 3 (September 1994): 736. http://dx.doi.org/10.2307/2804377.
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Paraschak, Victoria. "Variations in Race Relations: Sporting Events for Native Peoples in Canada." Sociology of Sport Journal 14, no. 1 (March 1997): 1–21. http://dx.doi.org/10.1123/ssj.14.1.1.
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Four native sporting practices from different parts of Canada—the Arctic Winter Games and the Northern Games from northern Canada, and the Native Sport and Recreation Program and the All-Indian Sport System from southern Canada—are analyzed within the broader context of race relations in Canada (which differentially shape, and are shaped by, the “practical consciousness” of native peoples). Within these race relations, native participants are facilitated to different degrees in sport. The Inuit and Dene of northern Canada demonstrate an ability to reshape opportunities for sport in ways which address their needs, even when they are not directly in control of the event. Meanwhile, native peoples1 in southern Canada, even when they are directly in control of the event, tend to largely reproduce the dominant eurocanadian-derived system of sport, along with government-created definitions of race.
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Wonders, William C. "The changing role and significance of native peoples: In Canada's Northwest Territories." Polar Record 23, no. 147 (September 1987): 661–71. http://dx.doi.org/10.1017/s0032247400008366.
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AbstractIn Canada's Northwest Territories native peoples constitute the majority of the population, a unique situation which has recently had significant repercussions, national as well as regional, and will continue to do so in the foreseeable future. Native peoples are already playing an increasingly important role politically and economically in the Territories, currently illustrated by a proposed restructuring of the northern political map of Canada. Resolution of Comprehensive Land Claims with the Government of Canada will provide them with a major role in resource development and in policy governing it. At the time that many native peoples are entering into more active participation in modern society, renewed interest that others are showing in aspects of traditional culture creates at least a potential source of friction among them.
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Pierotti, Raymond. "Learning about Extraordinary Beings: Native Stories and Real Birds." Ethnobiology Letters 11, no. 2 (December 4, 2020): 44–51. http://dx.doi.org/10.14237/ebl.11.2.2020.1640.
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Oral traditions of Indigenous American peoples (as well as those of other Indigenous peoples) have long been discussed with regard to their reliability as metaphorical accounts based upon historical knowledge. I explore this debate using stories to discuss the importance of the role of Corvidae in Indigenous knowledge traditions and how these stories convey information about important socioecological relationships. Contemporary science reveals that Corvids important in cultural traditions were companions to humans and important components of the ecology of the places where these peoples lived. Ravens, Crows, Jays, and Magpies are identified as having special roles as cooperators, agents of change, trickster figures, and important teachers. Canada (or Gray) Jays serve as trickster/Creator of the Woodland Cree people, Wisakyjak. Magpies won the Great Race around the Black Hills to determine whether humans would eat bison or vice versa. I analyze these stories in terms of their ecological meaning, in an effort to illustrate how the stories employ dramatic settings to encourage respect and fix relationships in the sociocultural memory of the people.
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Crane, Sara. "Jung and the Native American Moon Cycles: Rhythms of influence." Ata: Journal of Psychotherapy Aotearoa New Zealand 9, no. 1 (August 30, 2003): 110–11. http://dx.doi.org/10.9791/ajpanz.2003.13.
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Michael Owen is a Jungian psychotherapist who began his life and work in Canada and now practices in New Zealand. The inspiration for this book came primarily from the author's experience with the wisdom of the Peoples of Turtle Island (North, South and Central America). He proposes that these traditions and those of analytical psychology balance and enhance each other.
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Miller, Bruce G. ": Anthropology, Public Policy and Native Peoples in Canada . Noel Dyck, James B. Waldram." American Anthropologist 96, no. 1 (March 1994): 189–90. http://dx.doi.org/10.1525/aa.1994.96.1.02a00340.
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Park, Robert W. "Contact between the Norse Vikings and the Dorset culture in Arctic Canada." Antiquity 82, no. 315 (March 1, 2008): 189–98. http://dx.doi.org/10.1017/s0003598x0009654x.
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Instances of cultural interaction between Norse and native American have long been accepted. But current archaeological research recognises that the indigenous peoples of the north were themselves diverse and had diverse histories. Here the author shows that the culture of one of them, the Dorset people, owed nothing to the Norse and probably had no contact with them.
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Binette, André. "Le droit des peuples: l’autodétermination dans le contexte canadien." Canadian Yearbook of international Law/Annuaire canadien de droit international 34 (1997): 215–32. http://dx.doi.org/10.1017/s0069005800006378.
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SommaireProfessor Cassese’s latest book is a major contribution to the study of the Law and the practice of self-determination of peoples. This work is particularly relevant for the jurist who is trying to analyze the cases of the Québécois and the Native peoples of Canada within the present debate on the evolution of the right of self-determination. Although the author’s views will not be shared by all, they will remain an indispensable reference for many years to come.
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Isbister, Christian. "Indians in the Database." Pathfinder: A Canadian Journal for Information Science Students and Early Career Professionals 2, no. 2 (May 4, 2021): 2–17. http://dx.doi.org/10.29173/pathfinder38.
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The goal of this exploratory research study is to better understand how students in the Faculty of Native Studies at the University of Alberta relate to terminology for Indigenous peoples in Canada, namely Indian, in controlled vocabulary subject headings. The language used in controlled vocabularies to describe resources about Indigenous peoples does not always reflect terms Indigenous peoples use to describe themselves, leading to a disconnect between users and subject headings. Although this issue is beginning to enter academic discourse alongside reconciliation efforts, to date no research study has examined how students react to this issue. In this study interviews were conducted with five students from the Faculty of Native Studies to better understand how they relate to terminology. Students reported feeling uncomfortable at being forced to use language they saw as racist or insensitive. Future research should be conducted to better understand student relationships with subject headings, particularly at different institutions
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Totten, Mark. "Investigating the Linkages between FASD, Gangs, Sexual Exploitation and Woman Abuse in the Canadian Aboriginal Population: A Preliminary Study." First Peoples Child & Family Review 5, no. 2 (May 5, 2020): 9–22. http://dx.doi.org/10.7202/1068927ar.
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The purpose of this study, prepared for the Native Women’s Association of Canada (NWAC) and funded by Health Canada First Nations and Inuit Health Branch, is to provide an exploratory investigation into the linkages and to begin a journey into making the connection between FASD, sexual exploitation, gangs, and extreme violence in the lives of young Aboriginal women. Emerging data from Aboriginal gang intervention and exit projects in Canada suggest that many women experience sexual slavery and extreme violence in gangs, and that a disproportionate number also suffer from Fetal Alcohol Spectrum Disorder. Although much more research is required, preliminary data point to the importance of developing prevention strategies targeted at addressing family violence, drug and alcohol abuse, poverty, the social determinants of health and the history of colonization of Aboriginal Peoples. This work should focus on the strength and resiliency of Aboriginal peoples.
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Karelina, Nataliya Aleksandrovna. "Indigenous peoples of Canada: key indicators of the current stage of socioeconomic development." Человек и культура, no. 4 (April 2021): 182–92. http://dx.doi.org/10.25136/2409-8744.2021.4.36287.
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The subject of this research is the socioeconomic situation of the indigenous peoples of Canada at the present stage of their development. Emphasis is placed on the analysis of such key socioeconomic indicators as life expectancy of the representatives of indigenous population, employment and unemployment rate, average annual income, level of secondary and higher education, command of native language, etc. An attempt is made to determine the major factors of socioeconomic development, measures of state support, as well as the existing problems and future prospects. The author notes correlation between the modernization of education of indigenous peoples and preservation of their languages and cultural traditions. Since the early 2000s, the socioeconomic situation of indigenous peoples of Canada has somewhat improved, considering high rate of population growth, as well as slight minimization of the gap with nonindigenous Canadians such key indicators as life expectancy, employment rate, level of education, and average annual income. First and foremost, it pertains to the indigenous peoples outside Indian reservations and Mestizo. The situation with indigenous peoples in Indian reservations and the Inuit remains complicated. Majority of the problems that slow down the pace of socioeconomic development are associated namely with these groups of indigenous peoples. In economic terms, there is a noticeable increase of self-employment among the indigenous population, the development of aboriginal tourism. Positive changes are associated with popularization of the indigenous culture, which ultimately leads to the fact that more and more of the indigenous people in the country seek to legitimize their descent. Considering a significant share of young representatives of indigenous population, the government of Canada takes measures on the development of new programs in the sphere of education and employment, which are aimed not only at improving the quality of life of the indigenous peoples, but also at preserving their ethnocultural heritage.
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O'Faircheallaigh, Ciaran. "Long Distance Commuting in Resource Industries: Implications for Native Peoples in Australia and Canada." Human Organization 54, no. 2 (June 1995): 205–13. http://dx.doi.org/10.17730/humo.54.2.u50p548137052u37.
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LANDSMAN, GAIL H. "Anthropology, Public Policy, and Native Peoples in Canada. NOEL DYCK and JAMES B. WALDRAM." American Ethnologist 22, no. 2 (May 1995): 444. http://dx.doi.org/10.1525/ae.1995.22.2.02a00420.
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Jaccoud, Mylène. "La justice pénale et les Autochtones: D'une justice imposée au transfert de pouvoirs." Canadian journal of law and society 17, no. 2 (August 2002): 107–21. http://dx.doi.org/10.1017/s0829320100007262.
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AbstractThe administration of the justice system within Native communities went through several transformations in Canada. Under the pressures of First Nations' claims, the model of imposition has left room for others based on adapation of practices, participation, consultation and partial power transfers towards Native communities. Such processes of power transfers within the justice field, which started in the 1990's, are part of a more general movement of communitarisation of the penal system or diversion of some conflicts. They are not specific to native communities and limited by several factors, particularly by the founding premisses of the relations between the State and the First Nations, meaning the principle of incorporation of Native Peoples into the law of the State and the socio-economic conditions of Native communities.
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Rowse, Tim. "The Statistical Table as Colonial Knowledge." Itinerario 41, no. 1 (April 2017): 51–73. http://dx.doi.org/10.1017/s0165115317000110.
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The statistical table is one expression of the settler colonial capacity and willingness to enumerate colonized “peoples” as “populations.” By examining four tables—from 1763, 1828, 1848, and 1850—in Canada, New Zealand, and Australia this paper illustrates the emergence of this powerful technique of representation during the same a period in which European states were developing their capacity to represent the social in statistical terms. In the colonial context, the rise of the notion of a “population” whose characteristics could be averaged contributed to the specifically administrative eclipse of native sovereignty, paralleling the jural/political demise of native sovereignty.
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James, William Closson. "Dimorphs and cobblers: Ways of being religious in Canada." Studies in Religion/Sciences Religieuses 28, no. 3 (September 1999): 275–91. http://dx.doi.org/10.1177/000842989902800301.
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Two specific examples considered in the author's Locations of the Sacred— Japanese Canadians and an Inuit crisis cult—raise the possibility of drawing selectively on two or more religious traditions. More generally, in Japan and among other Canadian Native peoples situational needs sometimes determine which religion is followed. Rather than syncretism (that is, the combination of two religions), the term religious dimorphism better describes this kind of compartmentalization and alternation. As several scholars have observed, situational use of various norms characterizes the manner by which many contemporary Canadians manage conflicts between religion and culture. A multilayered spirituality, cobbled together from various sources, is more characteristic of religion in Canada today than an exclusive and hegemonic monotheism.
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McCartney, Shelagh. "Re-Thinking Housing: From Physical Manifestation of Colonial Planning Policy to Community-Focused Networks." Urban Planning 1, no. 4 (December 2, 2016): 20–31. http://dx.doi.org/10.17645/up.v1i4.737.
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Current housing systems and policies for First Nations communities in Canada produce a physical manifestation of ongoing colonialism: the house. Examinations of the physical community and house yield an understanding of deeply systematized imperial struggles between Indigenous communities and planning as a discipline. Indigenous families are in crisis as the housing system and Federal planning policies have not allowed for the provision of adequate nor appropriate homes. The recent independent Truth and Reconciliation Commission has begun a civic discussion, accompanied by a new federal government looking to begin a new relationship with Indigenous peoples—here we explore how planning can be a leader in this shift. The ‘contact zone’ is used as an operational lens to examine the ways discourse is used to shape the existing housing system. An interdisciplinary and global approach informs interventions in the existing housing system and policies, creating a community-driven model, and uncovering a reimagined role for the planner.
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HOWE, ANNA L., ANDREW E. JONES, and CHERYL TILSE. "What's in a name? Similarities and differences in international terms and meanings for older peoples' housing with services." Ageing and Society 33, no. 4 (May 3, 2012): 547–78. http://dx.doi.org/10.1017/s0144686x12000086.
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ABSTRACTThe diversity of terms and meanings relating to housing with services for older people confounds systematic analysis, especially in international comparative research. This paper presents an analysis of over 90 terms identified in literature from the United Kingdom, the United States of America, Canada, Australia and New Zealand reporting types of housing with services under the umbrella of ‘service integrated housing’ (SIH), defined as all forms of accommodation built specifically for older people in which the housing provider takes responsibility for delivery of one or more types of support and care services. A small number of generic terms covering housing for people in later life, home and community care, and institutional care are reviewed first to define the scope of SIH. Review of the remainder identifies different terms applied to similar types of SIH, similar terms applied to different types, and different terms that distinguish different types. Terms are grouped into those covering SIH focused on lifestyle and recreation, those offering only support services, and those offering care as well as support. Considerable commonality is found in underlying forms of SIH, and common themes emerge in discussion of drivers of growth and diversification, formal policies and programmes, and symbolic meanings. In establishing more commonality than difference, clarification of terminology advances policy debate, programme development, research and knowledge transfer within and between countries.
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Ted Binnema. "Native Peoples and Water Rights: Irrigation, Dams, and the Law in Western Canada (review)." Wicazo Sa Review 25, no. 2 (2010): 133–34. http://dx.doi.org/10.1353/wic.2010.0011.
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Morgan, Cecilia. "Creating Interracial Intimacies: British North America, Canada, and the Transatlantic World, 1830–1914." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 76–105. http://dx.doi.org/10.7202/037749ar.
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Abstract This article explores the domestic relationships of a number of interracial couples: Kahkewaquonaby/Peter Jones and Eliza Field; Nahnebahwequa/ Catherine Sutton and William Sutton; Kahgegagahbowh/George Copway and Elizabeth Howell; and John Ojijatekah Brant-Sero, Mary McGrath, and Frances Kirby. These unions took place within the context of and, in a number of instances, because of Native peoples’ movements across a multiple boundaries and borders within British North America, Canada, and Britain. Based in both Canadian Native historiography and work in colonial and imperial history, particularly that which focuses on gender, this article argues that international networks, such as nineteenth-century evangelicalism, the missionary movement, and circuits of performance, shaped such unions and played a central, constitutive role in bringing these individuals together. However, the article also points to the importance of exploring such large-scale processes at the biographic and individual level. It points to the different outcomes and dynamics of these relationships and argues that no one category or mode of scholarly explanation can account for these couples’ fates. The article also points to multiple and varied combinations of gender, class, and race in these relationships. It thus offers another dimension to the historiography on Native-white intimate relationships in North America which, to date, has focused mostly on relationships between white men and Native or mixed-race/Métis women. The article concludes by considering how these relationships complicate our understanding of commonly used concepts in imperial history, specifically those of domesticity and home.
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Monchalin, Lisa, and Olga Marques. ""Canada under Attack from Within": Problematizing "the Natives," Governing Borders, and the Social Injustice of the Akwesasne Dispute." American Indian Culture and Research Journal 38, no. 4 (January 1, 2014): 57–84. http://dx.doi.org/10.17953/aicr.38.4.m17273t2717mw667.
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When protests arose from a new Canadian federal policy requiring border officers to carry handguns in 2009, authorities shut down the border to Akwesasne Territory. An initial Canada Broadcasting Corporation news article on this highly publicized event caused an influx of people to post opinions to the online article's message board. Examining 657 of these comments, we analyze the embeddedness of discourses relating to securitization, sovereignty, and citizenship. Highlighting the contentious dichotomy that defines the problematic as either "the Natives" or "the State," this article reveals how many perceptions are filtered through a colonialist lens—a mentality that considers Native peoples a threat and assumes that Canada is "under attack from within."
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Brown, Jason, Dilly Knol, Sonia Prevost-Derbecker, and Kelly Andrushko. "Housing for Aboriginal Youth in the Inner City of Winnipeg." First Peoples Child & Family Review 3, no. 2 (May 20, 2020): 56–64. http://dx.doi.org/10.7202/1069464ar.
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Aboriginal families are highly overrepresented in child welfare caseloads. Major reasons for these high rates of involvement include poverty and housing issues, which contribute to perceptions of child neglect. In Winnipeg, the city with the highest proportion of Aboriginal peoples in Canada, low-cost housing is concentrated in core neighbourhoods. Homeless youth in these neighbourhoods, who are involved or have been involved in child welfare, were asked about their life experiences and the kind of housing that would help them. They talked about the need to be seen as resourceful, contributing members of the community, as well as their continued need of support from others, including friends and family. They wanted more than a place to sleep; they wanted a home that was safe, nurturing and long-term. The youth had school and work aspirations for themselves and wanted to help other youth reach their goals. There is a need for expansion of community-based and community-driven housing with youth who have been involved in the child welfare system.
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Dekker, Jennifer L. "Challenging the “Love of Possessions”: Repatriation of Sacred Objects in the United States and Canada." Collections: A Journal for Museum and Archives Professionals 14, no. 1 (March 2018): 37–61. http://dx.doi.org/10.1177/155019061801400103.
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In 1990, the United States passed the Native American Graves Protection and Repatriation Act (NAGPRA), requiring the repatriation of ancestral remains, funerary, and sacred objects from museums to source communities. Since then, hundreds of thousands of repatriations have occurred, allowing for respectful treatment of ancestors and reconnections to spiritual, communal practice, and ceremony. In Canada, repatriation has been recommended by the Assembly of First Nations, the Canadian Museum Association, and the United Nations Declaration on the Rights of Indigenous Peoples, but there is no federal law. Does Canada have a functioning alternative? This examination provides a comparison of how repatriation differs in the two countries, demonstrating that case-by-case negotiations in Canada currently allow for more flexibility and customization to the needs of different Indigenous communities but that the transparency, coordination, and funding associated with NAGPRA would be a significant benefit to claimants in Canada.
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Kauanui, J. Kēhaulani. "Afterword: A Response Essay." American Indian Culture and Research Journal 42, no. 2 (January 1, 2018): 97–102. http://dx.doi.org/10.17953/aicrj.42.2.kauanui.
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This response addresses aspects of biopolitical regulations by Canada, El Salvador, Australia, and the United States, as critically analyzed in the special issue. Each piece offers much to illuminate different modalities of regulating Indigenous lifeways and Indigenous peoples' resistance to them on myriad grounds, and this response engages three particular themes that emerge from these articles: (1) structural genocide in settler-colonial states' attempts at deracination; (2) Indigenous peoples' agency with regard to anti-normalization; and (3) decolonial resistance outside of imposed settler-colonial binaries. All three aspects challenge the “logic of elimination of the Native” that, as theorized by Patrick Wolfe, is endemic to settler colonialism. The piece also offers some thoughts on these same three key nodes in the case of Hawai‘i and the United States.
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Douglas, Heather, and Tamara Walsh. "Continuing the Stolen Generations: Child Protection Interventions and Indigenous People." International Journal of Children’s Rights 21, no. 1 (2013): 59–87. http://dx.doi.org/10.1163/157181812x639288.
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Indigenous Australian children are significantly over-represented in out of home care. Figures evidencing this over-representation continue to increase at a startling rate. Similar experiences have been identified among native peoples in Canada, the United States and New Zealand. Drawing on interviews with lawyers who work with Indigenous parents in child protection matters in Queensland, Australia, this article examines how historical factors, discriminatory approaches and legal structures and processes contribute to the high rates of removal and, we argue, to the perpetuation of the stolen generations.
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Franklin, Michelle T., Tracy K. Hueppelsheuser, Paul K. Abram, Patrice Bouchard, Robert S. Anderson, and Gary A. P. Gibson. "The Eurasian strawberry blossom weevil, Anthonomus rubi (Herbst, 1795), is established in North America." Canadian Entomologist 153, no. 5 (June 23, 2021): 579–85. http://dx.doi.org/10.4039/tce.2021.28.
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AbstractWe report the strawberry blossom weevil, Anthonomus rubi (Herbst, 1795) (Coleoptera: Curculionidae), a species native to Europe, Asia, and North Africa, as established in British Columbia, Canada. This is the first report of A. rubi in North America. We provide a diagnosis of the species and compare it with other species of the genus Anthonomus Germar in Canada. This species is a pest of plants in Rosaceae Jussieu, including economically important berries such as strawberries (Fragaria Linnaeus) and raspberries (Rubus idaeus Linnaeus), and of native berries of importance to Indigenous peoples in Canada. Female weevils oviposit eggs inside developing flower buds and sever flower stalks, facilitating larval development inside damaged buds and thus reducing fruit yields. Surveys to confirm the presence of A. rubi conducted in 2020 found the weevil to be well established in cultivated and wild hosts throughout the Greater Vancouver area and Fraser Valley, British Columbia. At least one species of parasitoid wasp in the genus Pteromalus Swederus (Hymenoptera: Pteromalidae) has been found in association with A. rubi in the province. Future investigations are required to understand the biology of A. rubi in its new range, assess its impact on berries, and develop management strategies.
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Darnell, Regna. "Linguistic Anthropology in Canada: Some Personal Reflections." Canadian Journal of Linguistics/Revue canadienne de linguistique 50, no. 1-4 (December 2005): 151–72. http://dx.doi.org/10.1017/s0008413100003698.
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AbstractLinguistic anthropology can be understood as attention to the use and communicative context of language across cultures and societies. The legacy of linguistic anthropology for both of its constituent disciplines resides in qualitative research methods and the attention paid to the particular words of particular speakers. Linguistic anthropologists have also modelled ethical ways of doing collaborative research. Canadian linguistic anthropology has been pragmatic and closely tied to the maintenance and revitalization of First Nations (Native Canadian) languages. Issues of language are inseparable from those of community and larger social processes: this can be seen in the context of traditional Algonquian languages in the Prairies as well as in the adaptation of English to First Nations purposes. The latter is a reaction to the imposition of residential schooling that alienated students from their culture, their community, and their language, and escalated language loss. Current research on life-history narratives indicates that nomadic legacies of subsistence hunting are still present in the decision-making strategies of contemporary Algonquian peoples in southern Ontario.
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Manitowabi, Darrel. "Gambling with the Windigo: Theorizing Indigenous Casinos and Gambling in Canada." Critical Gambling Studies 2, no. 2 (September 28, 2021): 113–22. http://dx.doi.org/10.29173/cgs82.
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The legacy of colonialism in Canada manifests through land dispossession, structural violence and assimilative policies. Casinos are an anomaly emerging in Canada, becoming major economic engines, generating capital for housing, education, health, and language and cultural rejuvenation programs. On the other hand, the literature on Indigenous casinos raises crucial questions about compromised sovereignty, addiction, and neocolonial economic and political entrapment. This article theorises Indigenous casinos as a modern expression of the windigo. In Algonquian oral history, the windigo is a mythic giant cannibal. The underlying meaning of the windigo is the consumption of Indigenous peoples leading to illness and death. One can become a windigo and consume others, and one must always be cautious of this possibility. I propose casinos and Indigenous-provincial gambling revenue agreements are modern-day windigook (plural form of windigo). This framework provides an urgently needed new theorisation of casinos, grounded in Indigenous epistemology and ontology.
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Adema, Seth. "Tradition and Transitions: Elders Working in Canadian Prisons, 1967-1992." Journal of the Canadian Historical Association 25, no. 1 (August 28, 2015): 243–75. http://dx.doi.org/10.7202/1032804ar.
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Between 1967 and 1992, Aboriginal traditional Elders played increasingly important roles working with Aboriginal inmates in Canadian penitentiaries. Whereas in 1967 a small group of individuals entered prisons as Elders on a voluntary basis, unrecognized by Correctional Services Canada (CSC), over the following decades Elders and CSC developed increasingly formal relationships. By 1992 the Corrections and Conditional Release Act legislated the employment of Elders as spiritual leaders for Aboriginal peoples in prison. This transition was brought about because of an ongoing cultural dialogue between Aboriginal prisoners through inmate groups called the Native Brotherhoods, Aboriginal community organizations that worked inside prisons, and penal administrators. While Native Brotherhoods and the Elders who worked with them were central to the decolonization of prisons, in legislating the practice of Aboriginal spirituality in prisons and mandating the employment of Elders, CSC took control of Aboriginal cultural practices and alienated the community groups that once supported Elders. While the increased rights of Elders under this new framework responded to many of the needs voiced by prisoners and community members, the shift from community-based to institutional-based service represented an important change in the relationship between Aboriginal peoples and Canadian penal institutions. This paper argues that the efforts of individual Elders and Native Brotherhoods and the consolidation of control over their efforts by the penal administrations were the result of simultaneous processes of decolonization and neocolonialism.
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Morrisseau, Nakita-Rose, Joseph M. Caswell, Amber Sinclair, and Paul M. Valliant. "Indigenous Peoples’ Attitude Toward Their Elders and Associated Personality Correlates." SAGE Open 7, no. 1 (January 2017): 215824401769716. http://dx.doi.org/10.1177/2158244017697166.
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Research has indicated there are cultural differences in attitudes toward seniors. Very few studies, however, have been undertaken to evaluate attitudes toward elders in indigenous populations in Canada. The current study was unique in this regard by asking indigenous participants ranging in age from 18 to 50 years to provide their attitudes toward their native elders. The research was conducted with people who live on reserve and off reserve in communities in Northern Ontario. We sought to understand the influence of gender and personality factors on attitudes toward elders. The Kogan’s Attitude Toward Old People Scale and Cattell’s 16 Personality Factor Questionnaires were used to investigate attitude and personality differences among an indigenous sample. Results indicated that indigenous people have positive attitudes toward elders. There were no significant gender or living arrangement differences for those living on or off reserve. Significant correlations were found between personality factors and attitudes toward the elders. Potential implications are discussed.
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Vipond, Celina M., and Cheyenne Greyeyes. "What is home?: Wisdom from nêhiyawêwin." Radical Housing Journal 4, no. 2 (December 21, 2022): 9–24. http://dx.doi.org/10.54825/efrl1374.
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Policies mandated by the Canadian government in its ongoing assimilation project have interrupted the transmission of knowledge and traditional family systems by separating Indigenous peoples from our homes, lands, and languages. This work is concerned with decolonizing western concepts of home and family in Canada through an Indigenous lens, validating Indigenous ways of knowing when it comes to home and housing, and therefore challenging the way Indigenous issues are addressed. We will be utilizing the lexicons of nêhiyawêwin (Y-dialect Cree) as a primary source to explore the embedded knowledge within the language. Nêhiyawêwin positions women as integral to strong community and family relations, as positioned by traditional matriarchal systems. Indigenous ideas of family are more expansive and broadly defined compared to western worldviews, supporting the circular transmission of oral culture over several generations. To truly understand Indigenous ideas of home, the reader must consider the fluidity of kinship and adoption, as well as what and where home is. This includes a relationship to the land and a spiritual sense of being. With this in mind, we call for Indigenous authority over policy and programming to address Indigenous social issues in Canada. This would allow for Indigenous paradigms to effectively inform policy and housing initiatives that serve Indigenous populations.
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Rotman, Leonard I. "Defining Parameters: Aboriginal Rights, Treaty Rights, and the Sparrow Justificatory Test." Alberta Law Review 36, no. 1 (December 1, 1997): 149. http://dx.doi.org/10.29173/alr1022.
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In the case of R. v. Sparrow, the Supreme Court of Canada created a justificatory scheme for federal legislation that had the potential to derogate from the rights of the Aboriginal peoples that are protected by s. 35(1) of the Constitution Act, 1982. Since that time, the Sparrow test has been applied to both Aboriginal and treaty rights. The author suggests that the straightforward application of the Sparrow test to treaty rights is inappropriate because of the significant distinctions between Aboriginal and treaty rights. Where there is a need to balance treaty rights with competing rights, any justificatory standard to be applied ought to be consistent with the consensual basis of Crown- Native treaties.
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Fenge, Terry. "Conservation of Polar Bear Pass, Bathurst Island, and the Emerging Comprehensive Conservation Policy for Northern Canada." Environmental Conservation 12, no. 3 (1985): 231–40. http://dx.doi.org/10.1017/s0376892900015964.
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During 1975 to 1984, a particularly divisive debate accompanied proposals to conserve Polar Bear Pass, NWT. Virtually all interests that participated in the debate supported a more comprehensive approach towards conservation of natural areas than had hitherto prevailed, and criticized the ad hoc manner in which conservation proposals were being handled by the Federal Government of Canada.Chastened by the experience with Polar Bear Pass, and suffering land-use allocation problems in many locations, the Department of Indian Affairs and Northern Development responded with a Northern Land-use Planning Policy (Diand, 1981a, 1981b), and is now developing a comprehensive conservation policy.Future conservation reserves in northern Canada are likely to be established as a result of regional land-use planning. It is important, however, that conservation of natural areas in both Territories support northern political development and devolution of resource management authority to northern governments, and settlement of landclaims made by native peoples.
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Dick, Caroline. "Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism." Canadian Journal of Political Science 40, no. 3 (September 2007): 769–72. http://dx.doi.org/10.1017/s0008423907070850.
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Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism, Peter H. Russell, Toronto, Buffalo and London: University of Toronto Press, 2005, pp. xii, 470.Peter Russell's insightful book on Aboriginal land rights in Australia weaves together two tales, that of Indigenous crusader Eddie Koiki Mabo and the slow and arduous struggle of Torres Strait Islanders and mainland Aborigines to have their native land rights recognized by Australian governments in the hope of forging a new, post-colonial relationship. Along the way, Russell places these stories in the context of the push and pull of international events and movements that affected Australia's domestic politics and assesses the political progress of Indigenous peoples in Canada, the United States and New Zealand.
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Ajitha Sekhar, Dr C. P. "PLIGHT OF NATIVE ABORGINES IN NORTH AMERICA." International Journal of Engineering Applied Sciences and Technology 7, no. 4 (August 1, 2022): 189–91. http://dx.doi.org/10.33564/ijeast.2022.v07i04.030.
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The progress of indigenous women is very important for poverty abolition, attainment of justifiable development and the fight against gender-based violence. Unfortunately, gender discrimination and violence on women is a common problem in every part of the world. In spite of the various developments in all walks of life, cruelty on women is a continuing grief. Destructions of their cultural rights tend to create spiritual violence against aboriginal women. While the Declaration on the Rights of Indigenous Peoples drew special consideration to the requirements and mainly, constitutional rights of indigenous women are called for action to defend them from violence. In spite of, more than one in three aboriginal women are assaulted during their lifetime. Lee Maracle, a world-renowned Native woman writer of Canada, had authored innumerable critically acclaimed literary works which brings out the tribulations faced by the Canadian native women. In her writings, she addresses issues concerning aboriginal women of North America. Through her writings she attempts to achieve liberation of women from the age-old power and tyranny by men. In her biography I Am Woman, she focuses on male- domination and Native women’s subjugation. They lose their individuality and identity and protest for their colour and voices of the people. There is a social prejudice between the Canadian natives and white people. Maracle emphases the Canadian aboriginal legitimacy. She says about the final journey of Native people which ends with liberation. She is one among the Natives whois brutally attacked by the intruders. Maracle concludes the Indigenous People need to rejoice their past because in doing so, it helps to raise their cultures. Celebrating their history stimulates selfimportance in being Indigenous.
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Gauthier, Shane R., Sharon Goulet, and Katie Black. "Calgary’s Family and Community Support Services’ Social Sustainability Framework and Urban Aboriginal Peoples." First Peoples Child & Family Review 6, no. 2 (May 4, 2020): 20–34. http://dx.doi.org/10.7202/1068874ar.
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Family & Community Support Services (FCSS) in Calgary is a joint municipal and provincial funding program. The program is designed to develop, support, and fund preventive social services. FCSS Calgary has a number of benefits and truly makes a difference in the community. At-risk youth and vulnerable senior citizens have avenues for positive community involvement, family violence victims are safer, newcomers are welcomed and can feel at home in Calgary, citizens have access to information about the community and crisis services, and urban Aboriginal people are able to develop leadership skills within the community. FCSS programs and agencies align with at least one of the funding priorities (Strengthening Neighbourhoods and Increasing Social Inclusion, outlined in the Social Sustainability Framework). Increasing Social Inclusion concentrates on five populations: families, children and youth, seniors, immigrants, and Aboriginal people (City of Calgary, Social Sustainability, 2010). The new Social Sustainability Framework helps the community in a number of ways. It guides funding decisions by providing FCSS Calgary with clear and consistent principles. By aligning funded programs with identified objectives and outcomes, it helps FCSS account for and communicate its impact on the community. There is an abundance of statistics that support the need for culturally appropriate programs for urban Aboriginal peoples. Research demonstrates urgency for these programs and the current social landscape of urban Aboriginal children, youth, and families. For example, between 1996 and 2006, the Aboriginal population across Canada grew by 45% to reach close to 1.2 million persons, representing 3.8% of the Canadian population. (Statistics Canada, 2008, Canadian Demographics at a Glance, p. 34).Two examples of urban Aboriginal programs from Metis Calgary Family Services (MCFS) is presented within FCSS’s Sustainability Framework; Native Network, and Little Dancing Buffalo.
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Haan, Michael. "The Homeownership Hierarchies of Canada and the United States: The Housing Patterns of White and Non-White Immigrants of the past Thirty Years." International Migration Review 41, no. 2 (June 2007): 433–65. http://dx.doi.org/10.1111/j.1747-7379.2007.00074.x.
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In this paper two gaps in North American immigrant homeownership research are addressed. The first concerns the lack of studies (especially in Canada) that identify changes in homeownership rates by skin color over time, and the second relates to the shortage of comparative research between Canada and the United States on this topic. In this paper the homeownership levels and attainment rates of Black, Chinese, Filipino, White, and South Asian immigrants are compared in Canada and the United States for 1970/1971–2000/2001. For the most part, greater similarities than differences are found between the two countries. Both Canadian and U.S. Chinese and White immigrants have the highest adjusted homeownership rates of all groups, at times even exceeding comparably positioned native-born households. Black immigrants, on the other hand, tend to have the lowest ownership rates of all groups, particularly in the United States, with Filipinos and South Asians situated between these extremes. Most of these differences stem from disparities that exist at arrival, however, and not from differential advancement into homeownership.
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Smith, Derek G. "The "Policy of Aggressive Civilization" and Projects of Governance in Roman Catholic Industrial Schools for Native Peoples in Canada, 1870-95." Anthropologica 43, no. 2 (2001): 253. http://dx.doi.org/10.2307/25606039.
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Ion, Allyson, Jonathan Greene, Renée Masching, Margaret Poitras, Patrick Brownlee, Raye St. Denys, Saara Greene, et al. "Stable homes, strong families: reimagining housing policies and programs for Indigenous peoples living with and affected by HIV and AIDS in Canada." Housing and Society 45, no. 2 (May 4, 2018): 118–38. http://dx.doi.org/10.1080/08882746.2018.1496696.
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Silvius, Ray. "Work, Social Reproduction, the Transnational Household, and Refugee Resettlement: A Canadian Case Study." Critical Sociology 46, no. 2 (February 15, 2019): 291–306. http://dx.doi.org/10.1177/0896920518820936.
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This article puzzles out the relationships between displaced peoples, their families, resettlement, the household, employment, and social reproduction – the often voluntary, feminized, and un- or under-compensated labour that reproduces a family, household, or labour force. Transnational refugee households and the conditions of refugee resettlement are co-constituted. These households are: 1) physical dwellings where a family is situated; 2) sites of emotional, care, and additional work required for the reproduction of the (often transnational) family; 3) necessitating ‘material’ inputs, in the form of paid labour, social provisions, or other sources. This article uses Social Reproduction Theory (SRT) to demonstrate the tradeoffs in securing the economic and care resources required for maintaining transnational refugee households. Profiling cases of resettling refugee families in Winnipeg, Canada, the article suggests that ‘small-n’ research reveals the challenges in meeting common resettlement imperatives amid expensive housing markets and restricted access to social and economic resources.
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Corso, Melissa, Astrid DeSouza, Ginny Brunton, Hainan Yu, Carolina Cancelliere, Silvano Mior, Anne Taylor-Vaisey, Kathy MacLeod-Beaver, and Pierre Côté. "Integrating Indigenous healing practices within collaborative care models in primary healthcare in Canada: a rapid scoping review." BMJ Open 12, no. 6 (June 2022): e059323. http://dx.doi.org/10.1136/bmjopen-2021-059323.
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ObjectivesIn November 2020, a series of reports, In Plain Sight, described widespread Indigenous-specific stereotyping, racism and discrimination limiting access to medical treatment and negatively impacting the health and wellness of Indigenous Peoples in British Columbia, Canada. To address the health inequalities experienced by Indigenous peoples, Indigenous healing practices must be integrated within the delivery of care. This rapid scoping review aimed to identify and synthesise strategies used to integrate Indigenous healing practices within collaborative care models available in community-based primary healthcare, delivered by regulated health professionals in Canada.Eligibility criteriaWe included quantitative, qualitative and mixed-methods studies conducted in community-based primary healthcare practices that used strategies to integrate Indigenous healing practices within collaborative care models.Sources of evidenceWe searched MEDLINE, Embase, Indigenous Studies Portal, Informit Indigenous Collection and Native Health Database for studies published from 2015 to 2021.Charting methodsOur data extraction used three frameworks to categorise the findings. These frameworks defined elements of integrated healthcare (ie, functional, organisational, normative and professional), culturally appropriate primary healthcare and the extent of community engagement. We narratively summarised the included study characteristics.ResultsWe identified 2573 citations and included 31 in our review. Thirty-nine per cent of reported strategies used functional integration (n=12), 26% organisational (n=8), 19% normative (n=6) and 16% professional (n=5). Eighteen studies (58%) integrated all characteristics of culturally appropriate Indigenous healing practices into primary healthcare. Twenty-four studies (77%) involved Indigenous leadership or collaboration at each phase of the study and, seven (23%) included consultation only or the level of engagement was unclear.ConclusionsWe found that collaborative and Indigenous-led strategies were more likely to facilitate and implement the integration of Indigenous healing practices. Commonalities across strategies included community engagement, elder support or Indigenous ceremony or traditions. However, we did not evaluate the effectiveness of these strategies.
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Kerkhove, Ray. "Aboriginal Trade in Fish and Seafoods to Settlers in Nineteenth-Century South-East Queensland: A Vibrant Industry?" Queensland Review 20, no. 2 (October 30, 2013): 144–56. http://dx.doi.org/10.1017/qre.2013.17.
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Aboriginal peoples have been ‘doing business’ with foreigners for centuries (McCarthy 1939; Langton, Mazel and Palmer 2006), yet research to date has focused either on traditional exchange networks (Donovan and Wall 2004) or the impact of Western goods. Thus Harrison (2002) and Jones (2007) plotted Aboriginal exchange values and redistribution systems for iron and cloth. The general impression from such works is that, following European contact, Aboriginal society was radically transformed, while Europeans received curios. For example, Western goods stimulated a ‘glass artefact industry’ (Harrison 2003) and Aboriginal ‘doggers’ controlled dingos (Young 2010), but only officials or anthropologists had use for the resultant spearheads and scalps. At best, Aboriginal–European trade is considered inconsequential — ‘trinkets for trash’ — while Noel Butlin's (1994) analysis of the colonial economy entirely ignores it. Discussion of profitable exchange seems limited to the post-1950s arts trade (Kleinert 2010: 175). The notion that Aboriginal people might ‘flourish’ in trade or labour with Europeans (e.g. Anderson 1983) is discarded as absurd (White 2011: 81). This is perplexing, because colonial expansion saw commercial exchanges with Indigenous peoples all over the globe. Trade between Europeans and native people forms the opening chapter of national histories — for example, those of Canada and New Zealand (Innis 1999; Salmond 1997; McLusker 2006).
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Jabran, D., A. Potia, S. Smith, S. Solomon, D. Fernandez, and Y. Fatima. "P057 Prevalence of poor sleep in First Nations peoples across the globe: A systematic review." SLEEP Advances 3, Supplement_1 (October 1, 2022): A49. http://dx.doi.org/10.1093/sleepadvances/zpac029.130.
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Abstract This review aims to collate and assess the extant literature on the prevalence of sleep issues among First Nations peoples across the globe. A systematic literature search, was conducted across key academic databases and grey literature sources to retrieve studies published until November 2021. Studies offering quantitative data on sleep issues in First Nations Peoples were included. The NIH Quality Assessment Tool was used to assess the methodological quality and an adapted version of the Indigenous Quality Appraisal tool was used to evaluate First Nations' engagement in research. Results: A total of 65 studies,(28 longitudinal, 37 cross-sectional) met the inclusion criteria for this review. The included evidence indicated that the First Nations Australians reported night-time awakenings (22%), severe daytime sleepiness (27%), short sleep duration (35%) and long sleep duration (41%). The Māori population from New Zealand consistently reported insufficient sleep (36%) and short sleep duration (28.6%). The First Nations Americans / Alaska Native populations reported insomnia (25% to 33%) and insufficient sleep (15% to 40%). The Cree First Nations from Canada had a higher prevalence of insomnia (38.5%) and sleep deprivation (25% to 40%). Most studies scored "quality" in quality assessment. However, First Nations' engagement in research could not be adequately assessed due to limited information. The review findings highlight that a significant proportion of First Nations peoples are experiencing poor sleep. Considering the established link between poor sleep and adverse health outcomes, sleep health equity in First Nations communities should be a high priority for service providers and policymakers.
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Gray, Susan E. "The Border Difference: The Anishinaabeg, Benevolence, and State Indigenous Policy in the Nineteenth-Century Great Lakes Basin." American Studies in Scandinavia 50, no. 1 (January 30, 2018): 101–22. http://dx.doi.org/10.22439/asca.v50i1.5696.
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After the War of 1812, British and American authorities attempted to sequester the Anishinaabeg—the Three Fires of the Ojibwes (Chippewas), Odawas (Ottawas), and Boodewadamiis (Potawatomis)—on one side of the Canada-US border or the other. The politics of the international border thus intersected with evolving federal/state and imperial/provincial Native American/First Nations policies and practices. American officials pursued land cessions through treaties followed by removals of Indigenous peoples west of the Mississippi. Their British counterparts also strove to clear Upper Canada (Ontario) of Indigenous title, but instead of removal from the province attempted to concentrate the Anishinaabeg on Manitoulin and other smaller islands in northern Lake Huron. Most affected by these policies were the Odawas, whose homeland was bisected by the international border. Their responses included two colonies underwritten by missionary and government support, one in Michigan and the other on Manitoulin Island, led by members of the same family intent on providing land and educational opportunities for their people. There were real, if subtle, differences, however, in the languages of resistance and networks of potential white allies then available to Indigenous people in Canada and the US. The career trajectories and writings of two cousins, sons of the brothers who helped to craft the Odawa cross-border undertaking exemplify these cross-border differences.
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Bruce, Veronica, Jonathan Eldredge, Yuridia Leyva, Jorge Mera, Kevin English, and Kimberly Page. "Hepatitis C Virus Infection in Indigenous Populations in the United States and Canada." Epidemiologic Reviews 41, no. 1 (2019): 158–67. http://dx.doi.org/10.1093/epirev/mxz015.
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Abstract American Indian/Alaska Native (AI/AN) and Canadian Indigenous people are disproportionally affected by hepatitis C virus (HCV) infection yet are frequently underrepresented in epidemiologic studies and surveys often used to inform public health efforts. We performed a systematic review of published and unpublished literature and summarized our findings on HCV prevalence in these Indigenous populations. We found a disparity of epidemiologic literature of HCV prevalence among AI/AN in the United States and Indigenous people in Canada. The limited data available, which date from 1995, demonstrate a wide range of HCV prevalence in AI/AN (1.49%–67.60%) and Indigenous populations (2.28%–90.24%). The highest HCV prevalence in both countries was reported in studies that either included or specifically targeted people who inject drugs. Lower prevalence was reported in studies of general Indigenous populations, although in Canada, the lowest prevalence was up to 3-fold higher in Aboriginal people compared with general population estimates. The disparity of available data on HCV prevalence and need for consistent and enhanced HCV surveillance and reporting among Indigenous people are highlighted. HCV affects Indigenous peoples to a greater degree than the general population; thus we recommend tribal and community leaders be engaged in enhanced surveillance efforts and that funds benefitting all Indigenous persons be expanded to help prevent and cover health care expenses to help stop this epidemic.
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Parsons, Chris. "Medical Encounters and Exchange in Early Canadian Missions 1." Scientia Canadensis 31, no. 1-2 (January 23, 2009): 49–66. http://dx.doi.org/10.7202/019754ar.
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Abstract The exchange of medical and pharmaceutical knowledge was an important facet of the encounter between native and newcomer in early Canada. Throughout New France Récollet and Jesuit missionaries were given privileged access both to indigenous peoples and indigenous plants. Curiously, however, when it came to describing medical treatments, it was people, rather than medicinal plants, that were targets of what might be called “the descriptive enterprise.” Attempting to divide suspect shamanic remedies from those deemed natural, missionary observers carefully documented the context of medical treatments rather than simply the specific remedy applied for treatment. Using records left by early Canadian missionaries this paper will look at the peculiar character of medical exchange in the missions of seventeenth and eighteenth-century New France to look at the interpersonal encounters that formed a constitutive element of colonial botany and framed the way in which indigenous knowledge was represented to metropolitan audiences.
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Codignola, Luca. "The Issue of Tridentine Marriage in a Composite North Atlantic World." Journal of Early American History 5, no. 3 (November 26, 2015): 201–70. http://dx.doi.org/10.1163/18770703-00503002.
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This article examines the transfer and the impact of the marriage stipulations enacted by the Council of Trent in French and British North America over a lengthy period of time from the early seventeenth century through 1738. It first examines marriage between two Native partners in the regions of Canada (the French settlement along the St. Lawrence River) and Acadia. It then considers marriages between residents of European origin and Natives. The article argues that in the 1660s the debate over the implementation and the effectiveness of any marriage policy lost its centrality. In the late seventeenth and early eighteenth century the issue of improper marriages among French inhabitants resurfaced in the West (Pays d’en Haut, Louisiana) as a consequence of contact with large Native nations that vastly outnumbered the population of European origin. In the Illinois country and in Louisiana the issue of intermarriage was further complicated by the presence of Africans, most of whom were enslaved. As for the British continental colonies, ethnic intermixing and intermarriage proceeded at a pace that, most probably, was not substantially different from New France, although, given the illegal and minuscule presence of a Catholic community, no evidence survived showing any intermarriage having been performed in compliance with Tridentine discipline or otherwise. In the end, however, this article shows that marriage policies, devised in Europe and implemented in North America, had in fact little real impact on the development of the relationship between Europeans and Native peoples.
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Settee, Priscilla, and Shelley Thomas-Prokop. "Community University Research Agreement." Australian Journal of Indigenous Education 36, S1 (2007): 38–44. http://dx.doi.org/10.1017/s1326011100004683.
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AbstractThis paper describes the process of engaging the extended Indigenous community within Saskatoon and the surrounding First Nations communities in what would be a first major research project between Indigenous communities and the University of Saskatchewan. A management committee was established comprised of all the major Saskatoon/Saskatchewan Indigenous organisations, such as the Federation of Saskatchewan Indians, Saskatoon Tribal Council, First Nations University of Canada and other community-based groups to ensure that research reflected First Nations and Metis needs. The project called “Bridges and Foundations” awarded some 35 projects close to two million dollars in research funds. The money was awarded through graduate student research bursaries, and community-based projects which highlighted the needs of Indigenous women, youth, students, elders and urban populations. The three research themes included respectful protocol, knowledge creation, and policy development. The research projects, which were largely Indigenous designed and driven, created one of the most extensive research collections over a period of four years and included major data collection on community-based research, Indigenous peoples and Indigenous knowledge systems and protocols. The paper relates the development of the project and speaks about the need for Indigenous peoples to lead their own research as well as the benefits of collaboration. It also highlights several of the research projects including a conference on Indigenous knowledge (2004), a video project describing the community mobilisation process behind Quint Urban Housing Co-operatives,