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                  <text>Multigenerational Legacies of Trauma of Indigenous Canadians (First Nations, Métis, Inuit)</text>
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              <text>&lt;a href="https://doi.org/10.1016/j.childyouth.2025.108529"&gt;https://doi.org/10.1016/j.childyouth.2025.108529&lt;/a&gt;</text>
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              <text>Marni Brownell, Rick Linden, Nathan C. Nickel, Lorna Turnbull, Matthew Sanscartier, Kayla Frank, Lindey Courchene, Wendy Au, Jennifer E. Enns, Janelle B. Lee, Hannah Owczar, Chelsey McDougall, Scott McCulloch, Cora Morgan </text>
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              <text>Using linked, population-wide administrative data from Manitoba, Canada, we identified all children born in 1994 and followed them into early adulthood. We examined sociodemographics, educational achievement, involvement with child protection services (CPS), justice system contacts, and First Nations identity. We investigated the extent of overlap between ever being in out-of-home care of CPS and being charged with a crime in the youth criminal justice system, and how being First Nations intersects with these systems. We found that 36.4% of youth ever in care had a criminal charge between age 12–17, compared with 3.8% of youth with no CPS histories. Although First Nations comprise less than 15% of the Manitoba population, they accounted for 57% of children in care and 50.2% of youth with a criminal charge. More than 10 times as many First Nations youth had both a history of being in care and were charged with a crime, compared with all other Manitoba youth. Reducing the number of children in CPS care has the potential to reduce youth criminal justice system involvement. Actions to reduce the number of children in care should be based on policies that address socioeconomic disparities and systemic discrimination and through community-based First Nations-led programs. Proportional, timely and culturally appropriate extra-judicial measures geared toward addressing grief and trauma could reduce subsequent justice system involvement. Engagement of the communities most affected by the cross-over between child protection and youth criminal justice – marginalized, racialized, and minoritized populations – is essential for effective program and policy development.</text>
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              <text>&lt;a href="https://doi.org/10.1057/s41599-024-02706-1"&gt;https://doi.org/10.1057/s41599-024-02706-1&lt;/a&gt;</text>
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              <text>The academic literature on personal experiences of climate-induced wellbeing erosion (often conceptualised as ‘non-economic losses and damages’) is still limited. This represents a serious climate policy gap that hinders support for marginalised people across the world including Indigenous People. Lately, we have seen a rapid growth in empirical studies exploring linkages between climate change and mental health among Indigenous Inuit in Canada. However, its association with human (im)mobility remains unexplored. This review article brings together the empirical evidence of Inuit experiences and perceptions of climate-related wellbeing loss and (im)mobility while providing climate policy with guidance for appropriate action. The systematic review investigates how Inuit in Arctic Canada felt that climatic changes impacted their (im)mobility and mental health while putting these feelings into a wider context of colonial violence, forced child removal, the residential schools, and other systematic human rights abuses. Twelve electronic databases (four specific to Arctic research) were searched for English and French, peer reviewed, qualitative studies published between 2000 and 2021. Fifteen selected articles were analysed using NVivo and thematic narrative analysis from a climate-violence-health nexus systems approach. Three overarching climate-related wellbeing loss themes, all strongly intertwined with feelings of immobility, emerged from the literature namely ‘identity and cultural loss’, ‘land connection as a source of healing’, and ‘changing environment triggering emotional distress’. The narratives circled around Inuit land connection and how climate-induced temporary (im)mobility interrupted this relationship. Climatic changes isolated Inuit away from the land and cut off their ability to partake in land activities. This strongly eroded Inuit wellbeing, expressed through distress, anxiety, depression, social tension, suicide ideation and deep feelings of cultural loss. The findings showed how Inuit mental health strongly depend on a sustained connection to the land. Further empirical research among other Indigenous People or nomadic groups on wellbeing loss and climate-induced involuntary immobility is urgently needed. Future research should particularly explore how such mental health impacts tie into past and present (post)colonial traumas and current suicide occurrences. This will help climate policy, research, and adaptation planning better prepare and propose more contextually and culturally appropriate health actions in the future.</text>
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              <text>Shaunda King</text>
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                <text>‘My Appetite and Mind Would Go’: Inuit perceptions of (im)mobility and wellbeing loss under climate change across Inuit Nunangat in the Canadian Arctic</text>
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              <text>M. Johnson-Jennings, K.R. Huyser, K.A. Collins, M.G. Jessome, T.-l. D Christianson, T. Chavez, F.J. Lockhart</text>
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              <text>Given that Indigenous Peoples in Canada continue to face health disparities as a result of ongoing colonial attempts at genocide, reconciliation requires using a decolonized health framework that identifies oppression and marginalization while seeking to improve Indigenous Peoples’ health and facilitates a shared understanding of well-being. Community and land-based interventions hold promise in providing insight into how the reconciliatory process can occur and have been shown to successfully address the health disparities experienced by Indigenous Peoples by connecting participants to their kin, culture, and identity. However, the impact of these interventions on facilitators, both Indigenous and non-Indigenous, is lesser known. This qualitative study explores the reconciliatory effects of a decolonized framework on 10 Indigenous and ally community-engaged facilitators during a land-based healing lodge using semistructured pre- and postinterviews. Findings indicate that engaging with the land as an equitable research partner while being reflective allows facilitators to develop a decolonized relationship with the place an intervention is being held, themselves, and effectively engage with the partner community. Furthermore, by implementing a decolonized approach to culturally centered interventions, several facilitators’ perspectives of healing transitioned from understanding healing as an outcome to a holistic process that engages place and the broader ecology. These findings signal a need for those working toward reconciliation (e.g., researchers, evaluators, health and health-allied professionals) to consider the influence of Indigenous ways of knowing and being on both Indigenous and non-Indigenous individuals involved in the healing process.</text>
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                <text>“And They Are Still the Guardians of these Sacred Waters…”: Land as a process of reconciliation.</text>
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              <text>In June 2020, media outlets in British Columbia (B.C.), Canada, unearthed complaints about overtly racist behavior by healthcare professionals, including nurses, in some B.C. hospital emergency departments. B.C.’s Minister of Health commissioned an independent review to investigate the allegations. Although the review did not confirm the specific allegations, it did find evidence of insidious and systemic Indigenous-specific racism in the B.C. healthcare system. This case study outlines the steps that the B.C. College of Nurses and Midwives is undertaking to eliminate Indigenous-specific racism within the college itself, among its registrants, and in the broader B.C. healthcare system. It may help guide regulatory colleges undertaking anti-racist approaches in the regulation of health professionals.</text>
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              <text>This dissertation is my story of being a school dropout in the early 1960s and the journey I would travel toward achieving a successful career in the provincial education system as an educational assistant, an educator, and a school-based administrator, then as a director of education in a federal First Nation education system from which I retired in December 2020.&#13;
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education attainment, a doctorate in educational administration at the University of Saskatchewan.&#13;
During my years of service, I developed an advocacy for equitable educational&#13;
opportunities for marginalized students. In particular, I was concerned about the consistently&#13;
lower graduation and higher dropout rates for First Nations students compared to non-First Nation students. As an Indigenous student, at age fifteen, I removed myself from the subjugation of a colonized educational system that I now perceive was fraught with systemic and epistemic&#13;
injustices. As a Nêhiyaw Cree educator, I had the opportunity to serve hundreds of Indigenous&#13;
students (and non-Indigenous) in provincial and federal schools, many who would also leave&#13;
school before graduation, further causing the disparity gaps between the two groups of learners.&#13;
As a Nêhiyaw administrator, my mission was to create learning environments that provided equitable education opportunities where Indigenous students (and of course, all students) were encouraged and supported to stay in school, graduate, and realize that their dreams were possible.&#13;
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writing this dissertation for a doctorate degree in educational leadership. Guiding my research are the questions: 1) what underlying principle(s) is/are at the root of the alarmingly low graduation rates and the alarmingly high dropout rates for Indigenous students, 2) how can&#13;
telling my story invoke systemic educational change to improve graduation rates for Indigenous students, and 3) how can telling my story provide inspiration and hope to others with similar&#13;
backgrounds, Indigenous or non-Indigenous. My response to these questions lies within my&#13;
autoethnography, where I reveal my lived experiences in search of my inherent identity, place, purpose and path that subsequently led me to a leadership career in education. This is tâpwê-nitâcimowin (my true story).</text>
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                <text>A Cultural Metamorphosis: From Indigenous School Dropout to Educational Leadership tâpwê-nitâcimowin (My True Story)</text>
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              <text>In this article, I aim to move plasticity away from “modern,” or “Western” or “Euro-American,” networks of knowledge. I look at biological plasticity as it is emerging from epigenetics as a way through which contemporary science and social theory is rediscovering the embeddedness, sensitivity, permeability, and unboundedness of subaltern premodern, non-Western, and Indigenous body. I interpret the contemporary resonance of epigenetics in postcolonial settings as a symptom of this reconnection of fragmented histories of the body after the rise of modern biology and its imperial infrastructures of knowledge. If the history of Euro-American plasticity is provincialized, this opens up the space for a genuine global dialogue that has the potential to challenge social and epistemic injustice.</text>
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              <text>The rising incidence of type 2 diabetes (T2D) among Indigenous peoples, exacerbated by&#13;
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youth and young adults in Canada, leveraging the lived experience and leadership of Indigenous young&#13;
adults. This project seeks to integrate traditional Indigenous practices with modern health strategies to&#13;
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resilience) and clinical measures of diabetes management (glycemia, body mass index, and blood pressure).&#13;
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qualitative feedback from participants, captured through innovative methods like Photovoice to ensure&#13;
participants’ voices and experiences directly inform the intervention’s efficacy and adaptability.&#13;
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intervention that respects and revitalizes Indigenous cultural practices and community autonomy. The&#13;
expected results aim to demonstrate the effectiveness of peer-led and culturally informed interventions&#13;
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              <text>Of the 1.8 million Indigenous Peoples residing on the lands known as Canada, nearly half live in urban areas. Urban spaces themselves are built on traditional Indigenous territory. In some cases, Indigenous Peoples are born and raised in cities that exist on their territories, in other cases, Indigenous Peoples may have migrated to cities or were born there, away from their own&#13;
ancestral lands. Being an urban Indigenous Person often means that our ties to cultural&#13;
connection have been disrupted to some degree (Barker 2019). Studies have shown that&#13;
Indigenous People are overrepresented in several key mortality related measures, such as violent death and premature death. Given this information, this study examines urban Indigenous experiences of colonization, culture, and grief to determine what impacts colonization and culture have had on meaningful and culturally relevant healing experiences. The study collaboratively works with 15 self-identified urban Indigenous Peoples from age 21-84, located in or near amiskwaciwâskahikan (Edmonton). It uses qualitative and Indigenous methodologies to answer the following primary questions: how do urban Indigenous Peoples experience grief and what support systems exist for them, if any? Sub-questions that we addressed were: do people have access to culturally relevant grief support? If yes, what does that look like and if no, how can we enable it? Findings indicate that urban Indigenous experiences of grief are influenced in complex ways by colonization, unresolved trauma, and culture. Within the psychological and sociological literature on grief, the study shows how urban Indigenous experiences of grief can be understood as ‘disenfranchised,’ using Kenneth Doka’s concept of disenfranchised grief.</text>
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              <text>Lateral violence, a prevalent issue within Indigenous communities, encompasses a complex and harmful set of behaviours that individuals and groups perpetuate amongst themselves and within the collective as a result of systemic oppression and historical trauma. This phenomenon remains poorly understood and was only recently named. Its intergenerational impacts are devastating at both individual and community levels, deeply harming the collective psyche. To help find solutions and strategies to dismantle this harm, I dedicated my thesis to its study as an effort to deepen our understanding of its origins, impacts, and possible solutions. Grounded in personal, familial, and community stories, this mixed-methods study combined quantitative surveys, narrative inquiry, and sharing circles rooted in Indigenous ways of knowing. Together, these methods revealed how lateral violence is perpetuated, internalized, and normalized within communities, and how it erodes cultural identity, wellness, and belonging. Participants shared powerful stories of how colonial legacies, such as blood quantum, language loss, and internalized bias, continue to divide families and communities. My hope is that this work serves as a starting point for deeper understanding and meaningful action, rooted in community truths and personal testimony. This thesis is my personal effort to bring a damaging phenomenon out of the shadows and into collective understanding, offering insights and culturally grounded strategies for healing, resilience, wholistic wellness, and the revitalization of Indigenous identity and community cohesion. The importance of this research extends beyond personal reflection, offering both academic and community relevance.</text>
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              <text>Objectives&#13;
There has been increased efforts to identify wise practices among research efforts completed in partnership with Indigenous communities. Community-based participatory research (CBPR) has been a leading guideline for this work in recent years, as such frameworks emphasize collaboration, partnership, and community-guided efforts; however, no work to date has examined how various CBPR standards, ethical guidelines, and practices may vary by community or regional context.&#13;
&#13;
Method&#13;
The purpose of this scoping review was to summarize Indigenous-specific research practices among relevant frameworks, to identify more common collective values and practices, and other, potentially more unique or distinctive aspects of frameworks within Canadian, Australian, New Zealand, and United States (CANZUS) nation-based Indigenous communities. A scoping review of six databases to retrieve relevant literature describing community-based research principles, guidelines, and ethical standards specifically related to an Indigenous population or community.&#13;
&#13;
Synthesis&#13;
We retrieved 46 sources proposing an Indigenous-based principle, guideline, and/or ethical standard. When these studies were descriptively analyzed, we derived eight common themes across these frameworks: Benefit to Community, Respect, Reciprocal Relationships, Recognize Diversity, Embed Indigenous Culture, Autonomous and Active Participation, Consultation, and Authenticity. Specific research practices that align within framework values across a research process were also identified across ten themes, and 38 sub-themes. Practices included Learn About Culture, Region, Community, or Nation, Establish and Maintain Meaningful Relationships, Community Engagement or Consultation, Project Design, Develop a Research Agreement, Data Agreement, and/or Protocols, Project Management, Methods, Data Analysis and Interpretation, Knowledge Translation and Exchange, and Post-Research Relationships.&#13;
&#13;
Conclusion&#13;
Several common values and practices underscore many Indigenous community-based research guidelines, principles, and ethical standards. This review may be used to increase knowledge on Indigenous approaches to research across disciplines, facilitate the evaluation of research conducted with Indigenous communities, and assist communities in developing independent practices, principles, and ethical guidelines.</text>
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              <text>Social determinants of health (SDHs) and the impact of colonization can make Canadian Arctic Indigenous communities susceptible to infectious diseases, including the coronavirus disease 2019 (COVID-19). This scoping review followed the PRISMA guidelines for scoping reviews and studied what is known about selected pandemics (COVID-19, tuberculosis, and H1N1 influenza) and SDHs (healthcare accessibility, food insecurity, mental health, cultural continuity, housing, community infrastructure, and socioeconomic status (SES)) for Canadian Arctic Indigenous communities. Original studies published in English and French up to October 2024 were located in databases (PubMed, Medline, and CINAHL), AlterNative: An International Journal of Indigenous Peoples, and through reference tracking. We included 118 studies: 6 relating to COVID-19, 5 to influenza, 5 to TB, 27 to food insecurity, 26 to healthcare access, 22 to mental health, 9 to SES, 8 to housing, 7 to cultural continuity, and 3 to community infrastructure. SDHs affecting Indigenous individuals include food insecurity, limited healthcare access, mental health challenges, low SES, suboptimal housing, and limited cultural continuity. These findings are relevant to other Arctic regions. It is crucial to understand how SDHs impact the health of Arctic communities and to utilize this information to inform policy and practice decisions for pandemic prevention, management, and treatment. Many SDHs pose challenges for preventing and managing infectious diseases.</text>
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              <text>Julia Arizono</text>
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                <text>A Scoping Review of the Current Knowledge of the Social Determinants of Health and Infectious Diseases (Specifically COVID-19, Tuberculosis, and H1N1 Influenza) in Canadian Arctic Indigenous Communities</text>
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                  <text>Multigenerational Legacies of Trauma of Indigenous Canadians (First Nations, Métis, Inuit)</text>
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              <text>&lt;a href="https://doi.org/10.1093/jcag/gwae059.177"&gt;https://doi.org/10.1093/jcag/gwae059.177&lt;/a&gt;</text>
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              <text>U Teucher, D Jennings, A Gannon, M Andkhoie, C Brass, S Fowler, M Johnson-Jennings, J Osei, L Porter, R Porter, R Sanderson, A P Souza Lira, J Peña-Sánchez</text>
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              <text>25152092</text>
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              <text>Background&#13;
There is limited evidence about inflammatory bowel disease (IBD) among Indigenous peoples (Inuit, Métis, and First Nations [FN]). Healthcare utilization inequities between FN and non-FN individuals with IBD have been documented.&#13;
&#13;
Aims&#13;
We aimed to explore the perceptions of FN persons living with IBD, including identifying barriers and facilitators to access healthcare and understanding their expectations of healthcare for IBD.&#13;
&#13;
Methods&#13;
Six FN community members shared their experiences and perspectives about IBD. Four were individuals living with IBD and two were parents of FN persons living with IBD. Participants were asked to make photos in response to: “What is IBD for you?”, “What does it mean to be healthy and unhealthy when living with the diagnosis of IBD?”, “What do you expect when looking for healthcare at a clinic or a hospital?”, and “What are your challenges when accessing care?”. Then, they participated in semi-structured group reflections about their photo selections. Reflexive thematic analysis was utilized to analyze photographs, questionnaires, and reflections.&#13;
&#13;
Results&#13;
The analysis revealed five themes: 1. Diagnosing IBD; 2. Living with IBD; 3. The Health-Sickness Dichotomy; 4. Healthcare Enablers and Barriers; and 5. Advocacy. The 1st theme encapsulates participants’ experiences regarding delays in diagnosis, the tendency of healthcare practitioners to focus on symptoms rather than the underlying disease, and the emotional responses to receiving an IBD diagnosis. The 2nd theme traces participants’ experiences as they navigate a changed reality, confront issues of bodily betrayal, dignity, and resilience. The 3rd theme highlights the contrasts between health and illness as experienced through physical symptoms, dietary choices, and social interactions. The 4th theme captures participants’ experiences within the healthcare system, including their expectations, positive encounters, and challenges such as inadequate knowledge among some healthcare providers, negative interactions, finding adequate language and use of metaphors to speak about a stigmatizing illness, and the use of humor as a coping mechanism and a barrier. The 5th theme reflects participants’ experiences advocating for themselves or relying on supportive networks to advocate on their behalf. Participants recognized the value of patients and advocates as experts in navigating their health journeys.&#13;
&#13;
Conclusions&#13;
Drawing on participants’ lived experiences, this study highlights the gaps in the healthcare system faced by Indigenous patients living with IBD, while revealing potential solutions to enhance their healthcare experiences and outcomes.&#13;
&#13;
Funding Agencies&#13;
SHRF-SCPOR</text>
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