Rising Up: A Graduate Students Conference on Indigenous Knowledge and Research Friday and Saturday, March 15th and 16th, 2019 Fort Garry Campus, University of Manitoba

Rising Up is an academic gathering giving graduate students the spotlight to present their work while connecting with other researchers. The conference is interdisciplinary, and attracts students and researchers who are working on a wide range of topics in the Indigenous/Native Studies field.

This is a free event, open to all.

Friday evening event: Moccasin Stories

Moccasin Stories is a 20 minute documentary about the stories we carry and pass on to future generations. This insightful documentary uncovers the teachings behind moccasin making and the importance of passing on cultural traditions and creations. The audience will follow the journey of Aubrie, a young mother working to learn her ancestral traditions, so that she can pass on her culture to her children. This Manitoban film follows several Indigenous artists from various communities who each the craft of moccasin making; all of whom have an incredible impact on their communities. As Aubrie makes her first pair of moccasins, the themes of resilience, connection, and identity weave all these stories together.

Filmmaker and academic Charlene Moore a member of York Factory First Nation grew up in downtown Winnipeg. She is passionate about storytelling and highlighting Canadian issues that affect Indigenous Peoples. She has completed two Bachelor of Arts degrees in Indigenous Studies and Film at the University of Winnipeg, and is a graduate of the New Voices program of the National Screen Institute.

As a Cree, Saulteaux, and Welsh woman, Charlene creates films that focus on identity, connection, and relationships. She pushes her films to challenge stereotypes, xenophobia, oppression and objectification. Her goal is to explore different angles of the typical stories society is told. Her wish is to encourage viewers to think critically about how images and ideas are presented to them. Charlene advocates for Indigenous Peoples’ to tell their own stories in their own way due to her belief that storytelling is a powerful way to heal, learn, and explore not only for the filmmaker, but also for the audience.

Currently, Charlene is working on her Master of Arts in Indigenous Governance at the University of Winnipeg and is a participant of the IndigiDocs program through the National Screen Institute. As she writes her thesis on modern Indigenous matrilineal governance she is also in working in post-production on a documentary about youth who are forced to live with strangers in new cities in order to complete their secondary schooling. When the Children Left will be completed later this year.

Keynote Speaker: Maria Campbell

Maria Campbell is a writer, playwright, filmmaker and activist. She has worked as a volunteer with women and children in crisis for over 40 years and until ten years ago she had a volunteer Safe House for children and youth. She is the National Advisor for Walking With Our Sisters (WWOS)

She has published six books, her first book, Halfbreed was published in 1973 and is being re-released again this November. A new book, Keetsahnak, Our Missing and Murdered Indigenous Sisters, co-edited with Kim Anderson and Christi Belcourt, was published last spring and is available in all bookstores. Maria is currently working on a new book on the history of violence based on the research she did during her three year Trudeau Fellowship with the University of Ottawa. She is also finishing a new play titled The Inquiry.

Maria is the Elder in Residence at the Centre for World Indigenous Knowledge and Research, Athabasca University and the Cultural Advisor for the College of Law at the University of Saskatchewan and for The Gwenna Moss Teaching Centre, University of Saskatchewan. She has received numerous awards and honors among them a National Aboriginal Achievement Award, A Trudeau Fellowship, a Stanley Knowles Scholarship; she is an Officer of the Order of Canada.

She is a mother, grandmother and great-grandmother.

Abstracts will be reviewed and notification provided on a rolling basis.

Enter your name as you want it to appear in the program.

Enter your name as it is sorted alphabetically.
Some cultures have family name first others have family name last.

Affiliation: program or department, university.

Bio. 5 to 7 sentences. Please use 1st person singular.
This will be printed in the program with your photo.

Upload a photo.

Title (120 characters):
This will be printed in the program;
so, please, provide a title that will tell attendees what to expect.

Abstract. 250 words.
Please, no references or citations.

Key words.
This will help us assign you to a panel.

Will you also serve as a moderator on another panel?
It's not hard: you introduce the presenter,
help him or her keep track of remaining time,
and call for questions during the discussion.


Email.


Phone (just numbers).


Any other info.


Friday, March 9  
9:00AM - 11:00AM Pipe ceremony and opening remarks
   
11:00AM - 12:30PM Indigenization of Research: Qualitative and Quantitative Dimensions
  Orest Kinaasevych
  Namakula Evelyn B. Mayanja
  Adam Nepon
  Shara Johnson
  Nickolas Kosmenko
   
  Relationships in Research
  Camille Callison
  Erin Yaremko
  Silvina Antunes, Kara Passey, Jordan Tabobindung and Erika Vas
   
  Global Perspectives in Indigenous Inquiry
  Liisa-Ravna Finbog
  Kseniya Zakia
  Xiao Zheng
  Uwakwe Nkochi Kalu
   
12:30PM - 1:00PM Break
   
1:00PM - 2:00PM Adam Gaudry, keynote speaker
   
2:00PM - 3:00PM Lunch
   
3:00PM - 4:30PM Indigenous Ecological Knowledges
  Laura Cameron
  Marida Brown
  Kim-ly Thompson and Nicole Robinson
   
  Indigenous Imageries: Beyond Creative Expression
  Naithan Lagace
  Gregory Coyes
  Eren Cervantes-Altamirano
   
  Indigenization, Decolonization and Deconstruction of Education
  Shana R W Graham
  Belinda Blair
  Sandra Wiebe and Ari Phanlouvong
  Iloradanon Efimoff
   
4:30PM - 5:00PM Break
   
5:00PM - 6:30PM Indigenous Governance and Self Determination
  Jessica Martin
  Christine Bird
  Laura Forsythe
  Waylon Lenk
   
  Indigenous Literature Reshaping our Understandings
  Brooklyn Leo
  Bryn Skibo-Birney
  Michelle Lietz
  Paul Murphy
  Mylan Murdo
   
  Harm Reduction, Public Perceptions and Reclamation:
Raising the Indigenous Voice
  Aura Lavallee
  Chen Vu
  Robert Christmas
  Emily Winters
  Stephanie Ens
   
  Indigenous Health and Wellness
  Maynan Robinson
  Desneige Meyer
  Taylor Morriseau
  Valdine Flaming
  Lindsay Wainwright
   
6:30PM - 7:00PM Transfer to Fort Garry Canad Inn
   
7:00PM Dinner
   
after dinner Evening Social



Saturday, March 10  
10:00AM - 11:30AM Exploring a Wider Acumen of Metis Spaces
  Chuck Bourgeois
  Angie Tucker
  Jason Surkan
  Victoria Bouvier
   
  Wellness Concepts:
Strengthening Indigenous Communities
  Denali Youngwolfe
  Tabitha Robin
  Sharon Dainard
  Erynne Gilpin
   
  History and Literature: Narratives of Truth
  Wanda Hounslow
  Melanie Braith
  Mckelvey Kelly
  Marie-Eve Presber
   
11:30AM - 12:00AM Break
   
12:00AM - 1:00PM Chantal Fiola, keynote speaker
   
1:00PM - 2:00PM Lunch
   
2:00PM - 3:30PM Indigenous Education Across Pedagogies
  Obianuju Juliet Bushi
  Monica Morales-Good
  Carla Marie Loewen
  Kaitlyn Obedzinski
   
  Situating Ourselves in Research: Contemporary Topics
  Timothy Maton
  Jesse Hemphill
  Sukhy
   
  Indigenous Women and Mothers
  Ari Phanlouvong
  Stephanie Sinclair
  Jacqueline Martin
  Liberty Emkeit
   
3:30PM - 4:00PM break
   
4:00PM - 5:30PM Colonization, De-colonization: Contemporary Discourses
  Noor bhangu
  Cortney Steinwand
  Patricia Siniikwe Pajunen
  Warren Bernauer
  Peter Genger
   
  Storytelling: Reclaiming, Reframing and Regaining Power
  Binesi Morrisseau
  Sarah Maria Acosta Ahmad
  Jennifer Markides
  Micheline Hughes
   
  Law and Justice: Decolonization in racialized contexts
  Christine M Goodwin
  Karine Martel
  Jasmine Feather Dionne
  Paul Hansen
  Esteban Vallejo-Toledo
   
  The Brazilian Context: The struggle for Indigenous Education
  Eduardo Vergolino
  Neimar Machado de souse
  Gilberto Pires
  Gilson Tiago
  Adriana Oliveria de Sales
   
7:00PM More than a Word
analyzes the Washington football team and their use of the derogatory term R*dskins.
To see the trailer, click here

Building Stronger Relationships between Recent Ethnocultural Immigrants to Canada and Indigenous Peoples in an Age of Reconciliation

Despite the increasing number of debates that surround Canadian multiculturalism, immigration issues, and reconciliation with Indigenous peoples, there seems to be little interaction between these conversations. In fact, while discussions about Indigenous peoples and recent newcomers are related, these narratives are usually separated from each other into two distinct categories. The discourse on Indigenous peoples usually focuses on the effects of colonization and on the efforts of Indigenous communities to re-claim their lands, histories, and futures, to name a few. While, academic debates that involve newcomers mainly focus on the cultural and economic challenges that this group encounters as it settles in Canada. Despite the increasing number of debates that surround Canadian multiculturalism, immigration issues, and reconciliation with Indigenous peoples, there seems to be little interaction between these conversations. In fact, while discussions about Indigenous peoples and recent newcomers are related, these narratives are usually separated from each other into two distinct categories. The discourse on Indigenous peoples usually focuses on the effects of colonization and on the efforts of Indigenous communities to re- claim their lands, histories, and futures, to name a few. While, academic debates that involve newcomers mainly focus on the cultural and economic challenges that this group encounters as it settles in Canada. The focus of my research is on new ethnocultural immigrants to Canada, their relationships with Indigenous peoples, and on reconciliation. In my research I focus on several questions, such as: should new ethnocultural immigrants play a role in reconciliation with Indigenous peoples? How are recent ethnocultural newcomers different from other non-Indigenous peoples in their attempts to address reconciliation? I also ask how newcomers can participate more effectively to reconciliation. Should newcomers be educated on Indigenous histories and related topics? If so, should such education be mandatory, who should be responsible for administering this, and when should such education be administered? My partial understanding of these questions stems from my experience volunteering as a research assistant with Immigration Partnership Winnipeg on projects like two Indigenous- newcomer forums, First Nations Reserve Visit by ethnocultural newcomers, and the Indigenous Orientation Toolkit for newcomers.

Roxana Akhmetova

Political Studies, University of Manitoba

I am a University of Manitoba political studies master’s student. As a newcomer to Canada, I am aware of the lack of understanding of Indigenous peoples and their histories among some recent newcomers. As a result, I am writing my master’s thesis on Indigenous-newcomer relations and the role of newcomers in reconciliation with Indigenous peoples. I am hoping to continue my education by pursuing another master’s or doctoral degree. My academic interests include exploring how recent Canadian newcomers can build stronger relationships with Indigenous peoples and how newcomers can contribute to and participate in Indigenous reconciliation.

indigenous, recent ethnocultural newcomers, reconciliation, canada


Resilient Indigenous Tourism as a Conduit for Reconciliation: A case study of the Pimachiowin Aki World Heritage site

The proposed research will focus on resilient Indigenous tourism development in Pimachiowin Aki world heritage site-an Indigenous tourism area composed of an interwoven physical and cultural environment. The inextricably linked and interdependent social and ecological dynamics of the site provide the opportunity to examine Indigenous tourism development within the framework of resilience thinking. This research will specifically look at identifying resilient strategies to develop a visitor center in an Indigenous socio-ecological landscape so as to encourage reconciliation through Indigenous culture revitalization and preservation. In today’s world of complex change and unpredictability, management of cultural and natural resources often follow an approach that reinforces the notion that linear initiatives will foster sustainability and hence tend to homogenize destinations. However, socio-ecological systems might be at risk of negative changes. For instance, if socio-ecological integrity of Pimachiowin Aki is not maintained, the system may cross the resilience threshold and result in loss of socio-cultural and environmental resources and change in economic systems. The proposed model, through an Indigenous-driven approach, will examine interactions between system components and constructs social resilience through a collaborative and transdisciplinary approach. The process used will help investigate key issues of concern, determine social, economic and environmental disturbances that may cause changes, understand governance system interactions and theorize possible reconciliation and Indigenous tourism development pathways.

Henok Alemneh

Masters of Development Practice in Indigenous Development, University of Winnipeg

I currently study Masters of Development Practice in Indigenous Development (MDP) and I also engage in various academic activities through my Teaching Assistant and Volunteering roles. I have an MA in Tourism and Development, BA in Tourism Management and a Diploma in Travel Counsellor Program. I have previously served as a University Instructor and had the opportunity to engage in various academic, research and community service activities. I have an immense potential to achieve great results in the MDP program and following that, I would like to engage in problem solving research activities and pursue my PhD study.

indigenous tourism, resilience,system interaction, reconciliation, cultural revitalization


(Re)Presenting Indigenous women: A critical analysis of two reports on Missing and Murdered Indigenous Women and Girls in Canada

Indigenous women and girls in Canada live in a society which poses a risk to their safety because they are women and Aboriginal. The issue of missing and murdered Indigenous women and girls (MMIWG) has been gaining notoriety as a topic of interest in Canadian society in the twenty-first century. Using a discourse analysis, this project examines two reports written from a national perspective on the crisis of missing and murdered Indigenous women and girls in Canada, and asks two primary questions: Do these reports provide readers with an accurate (re)presentation of Aboriginal women and girls in Canada? And does the report in question challenge racial stereotypes or reproduce violence against Indigenous women and girls?

Christy Anderson

Department of Native Studies, University of Manitoba

Christy Anderson is Anishinaabekwe and German Mennonite from Treaty Two Territory. Coming from a history of persecuted peoples in both family lineages, she has an intimate understanding of complex childhood and intergenerational trauma, which informs her academic work. Christy is passionate about social justice for Indigenous peoples and educating others about the lasting effects of the colonization of her ancestors living on Turtle Island. Her research interests include settler colonialism, dismantling systems of oppression, Indigenous feminisms, violence against Indigenous women and girls, MMIWG, and law enforcement practices in the Canadian context. She currently works full time at the University of Manitoba supporting Indigenous graduate students and she plans on continuing her research examining police violence against Indigenous women in a doctoral program.

mmiwg; discourse analysis; document analysis; violence against women; rcmp; police; (re)presentations/stereotypes; feminist analysis; structural violence


The making of Indigeneous resistance, land struggle and the foreclosure of politics. Mapping the threshold of the forest in Cherán, Michoacan, Mexico.

The forest in the state of Michoacán in Mexico, an Indigenous Purhepecha region, has been subjected to decades of illegal logging, more recently also turned into a working place for the manufacturing of Cocaine and Methamphetamine. These series of events forced the Purhepecha’s to become both slaves and accomplices of those crimes. In 2011, the Purhepecha’s in Cherán locked down the town, barricading all the entry points to the community. They took the arms, fighting directly against drug-related violence, organized crime and illegal logging that dominated the area. They advocated for Indigenous political autonomy and after submitting their case to the Federal Electoral Court of, they won the case. Since 2012 they assumed political control over the town, expelling police force and other forms of state control. My field-based research in Cherán examines how the forest have been used by hegemonic groups as a tool for assertion of power. I analyze how this particular Indigeneous community resists extractivism and political control through practices of transgression and resistance, positioning the forest as a landscape of resistance. I put into question the idea of the forest as a natural space, instead proposing it as composite of political processes, cultural practices and material infrastructures between state control, narco industries and Indigenous governance, colliding blurred notions of race, class and sovereignty. The forest is an epistemic site where economic exclusion, social erasure and environmental extractivism collide, participating in a global conversation about the relationship between colonial forms of governance, state-sponsored violence and different forms of extractivism. How did the Purhepecha’s in Cherán achieved self-government, autonomy and self- regulation over their political governance and the administration of natural resources?.

Victor Arroyo

Faculty of Fine Arts Fellow in the Humanities Doctoral Program in the Centre for Interdisciplinary Studies in Society and Culture at Concordia University.

I am a video artist working with documentary, installation and video art. My practice is an exploration of the mechanisms of exclusion and representation, exploring the possibilities laying dormant between ethnographic research, academic writing and artistic practice. In my work, the traditional codes of documentary practice appear both expanded and undermined, employing them as vehicles for a critique of ethnographic codings and realistic impulses around the documentary form. I am interested in material culture, landscape and identity seen through the lenses of postcolonialism, critical theory and postmodern geography. Often, my artistic practice sits at the crossroad between cultural anthropology, documentary filmmaking, and community collaboration.

colonial violence, environmental extractivism


Examining the Indigenous Education System in Ethiopia: The Case of Traditional Church Education

In many parts of the world, educators and researchers are showing an interest in and respect for the largely marginalized but nevertheless fecund resources of indigenous ideas and practices. In Ethiopia, there is a long and rich tradition of indigenous education most notably associated with the Orthodox Tewahido Church, which was the main provider of education in the country until the western style modern education was introduced in early 20th century. This study therefore aimed at exploring the structure of church education and the instructional practices employed in the system. Four schools in rural parts of North-Western Ethiopia were selected. Data were gathered through observation of lessons and interviews of ‘teachers’ and students. Findings indicate that the church education system has four main levels of study: Nǝbab Bet, Zema Bet, Qǝne Bet, and Mäshaf Bet. It was also found out that the instructional approaches employed in these different levels are different. The Qǝne Bet and Mäshaf Bet employ creative and advanced learning strategies. Group learning and mentoring practices in which senior students teach and direct juniors is common across the levels. The learning process in the higher levels of the system engages students in evaluation of what they learn and learning how to defend and attack an argument intellectually. A noteworthy finding is that every student learns at his own pace and treated according to his learning capacity. For this reason, it could take more than 30 years for some students to complete all levels of education in the system.

Addisu Bailie, Yismaw Nigusie & Desalegn Tizazu

Faculty of Education, Simon Fraser University

I am a PhD student in Educational technology & Learning Design at Simon Fraser University. Before joining SFU, I was engaged in teaching and researching at universities in Ethiopia.Having done my masters in Curriculum & Instruction, I was engaged in teacher education programs. Hence my research focuses were teacher education and indigenous education.

ethiopian traditional education; church education; indigenous education


Heart Berry Methodologies

Within Indigenous Studies, it is essential to incorporate community-based research centered around Indigenous worldviews. As a Michif (Métis) person, this points directly towards berries. Berries have always played an important part of my life. From childhood, I remember going berry picking. If we were not in a field, we were in the bush grabbing anything from raspberries, strawberries, blueberries, blackberries, even saskatoon berries. Each berry comes with it’s own set of teachings, and strawberries (heart berries) are my favourite. Heart berries are medicine. They are rich in all the vitamins the body needs to survive and thrive. It connects us to our relations and balances the spirit. This session will explore the connection between Michif culture and research methodologies by focusing on the heart berry. Much like research, it takes a great deal of care to locate, pick, and harvest the berries, which is important if Michif researchers want to produce sweeter jams. After all, jam needs to be good and sweet if we want to share it with our relations.

Tanya Ball

Faculty of Native Studies, University of Alberta

Tanya Ball (She/Her) is a Michif woman from Winnipeg, Manitoba in Treaty 1 Territory. She is currently living in Amiskwaciwâskahikan (Edmonton, Alberta) where she is enrolled in the PhD program with the Faculty of Native Studies at the University of Alberta. Here, she is working with her family from St. Ambroise to research the connections between Michif storytelling and experience of religion. She is also a sessional instructor at the School of Library and Information Studies at the University of Alberta teaching LIS 598 Indigenous Librarianship within a Canadian context.


Towards a (Re)politicization of Kincentric Cervid Ecologies.

Chronic Wasting Disease (CWD) is a fatal disease that affects captive and wild cervids (mule deer, white-tailed deer, moose, and elk). To date, there is no cure for CWD and efforts to contain the disease in Alberta are heavily reliant on recreational hunter samples submitted as part of a provincial mandatory surveillance program. Five Indigenous communities fall within the CWD surveillance zone, an area that stretches as far north as Cold Lake, Alberta and extends south to the Alberta-Montana Border. These include: Saddle Lake First Nation, Frog Lake First Nation, Kehewin First Nation, Elizabeth Métis Settlement, and Fishing Lake Métis Settlement. According to wildlife ecologists and natural resource economists there is a noticeable absence of Indigenous hunter samples collected as part of this provincial program. Interestingly, individuals who work primarily with Indigenous communities suggest that the problem lies within the wildlife management structure more broadly. To further contextualize this issue a consideration of Aileen Moreton-Robinson’s (2015) The White Possessive, will be applied to wildlife management and conservation paradigms in Alberta in an effort to understand how white possessive logics of control work to depoliticize Indigenous participation. My intent is to problematize settler control over wildlife as a form of property and an economic resource. In the same way that Moreton-Robinson asserts Indigenous ontological relations with land are incommensurate with, and challenge white Australia’s sense of belonging, I am working towards the argument that Indigenous people’s relationship to wildlife in the CWD mandatory surveillance zone can stand as a critique of settler ideology, laws, and knowledges that hold authority and possession of wildlife as a public resource.

Arlana Bennett (Redsky)

Faculty of Native Studies, University of Alberta

I am Anishinaabe and Scottish/German from Tk’emlúps in unceded Secwépemc territory and a member of the Shoal Lake 40 First Nation in northwestern Ontario. Currently, I am a Ph.D. student in the Faculty of Native Studies at the University of Alberta, under the supervision of Dr. Kim TallBear. My M.Sc. thesis, written in the Department of Resource Economics and Environmental Sociology at the University of Alberta, focused on aspects of Chronic Wasting Disease (CWD) management, Indigenous engagement, and Indigenous knowledge. My current research interests focus on posthumanism, kincentric ecologies, CWD, multispecies ethnography, and theories of knowledge.

chronic wasting disease; wildlife management; wildlife conservation; depoliticization; settler colonialism; indigenous sovereignty


Filmmaking as Resistance in Inuit Nunangat

This paper examines the historical development of Inuit filmmaking. We argue that, from its inception in the 1970s, Inuit filmmaking has been an important tactic in Inuit resistance to colonialism. We begin with a brief overview of the colonization of the Arctic and the movement for self-determination in Inuit Nunangat (the Inuit homeland). Next, we discuss Inuit resistance to the introduction of television in the Arctic, which eventually led to the creation of the Inuit Broadcasting Corporation. The remainder of our paper analyzes the work for 3 important Inuit filmmakers – Zach Kunuk, Alethea Arnakuq Baril, and Rachel Naninaaq Edwardson – and considers how their work responds to colonization. We conclude that Inuit filmmaking has resisted colonization in several important ways, including by: (1) documenting and critically analyzing the colonial injustices Inuit experienced historically and continue to face today, (2) promoting Inuit language, values, and identity, and (3) providing Inuit with the ability to tell their own stories on their own terms.

Warren Bernauer & Lydia Schoeppner

Dept of Geography, York University (Bernauer)

Warren Bernauer: I hold an M.A. in Political Studies, American Studies and Peace and Conflict Studies from Philipps University in Marburg/ Germany. Currently I am a PhD candidate in Peace and Conflict Studies at the University of Manitoba in Winnipeg, Canada. In my dissertation I analyze the Inuit Circumpolar Council (ICC) as an agent of peacemaking for Inuit in Nunavut and Greenland. In order to learn about local perceptions of conflict and the ICC, I lived in two Inuit communities (Pangnirtung/ Nunavut; Maniitsoq/ Greenland) for several weeks. I am a sessional online course instructor of NATV 2080 (Inuit culture and society) at the University of Manitoba. Lydia Schoeppner: I hold an M.A. in Political Studies, American Studies and Peace and Conflict Studies from Philipps University in Marburg/ Germany. Currently I am a PhD candidate in Peace and Conflict Studies at the University of Manitoba in Winnipeg, Canada. In my dissertation I analyze the Inuit Circumpolar Council (ICC) as an agent of peacemaking for Inuit in Nunavut and Greenland. In order to learn about local perceptions of conflict and the ICC, I lived in two Inuit communities (Pangnirtung/ Nunavut; Maniitsoq/ Greenland) for several weeks. I am a sessional online course instructor of NATV 2080 (Inuit culture and society) at the University of Manitoba.

inuit; film; colonization; resistance


Alignment of Métis cultural interventions in harm reduction services and treatment options for members of the Métis community, who experience problematic substance use in Saskatoon, Saskatchewan

Indigenous peoples experience a disproportionate burden of harm regarding problematic substance use, as the majority of treatment services/supports are grounded in Euro-Western biomedical worldview. This project engages a holistic worldview (encompassing mental, emotional, physical, and spiritual wellbeing) to 1) Identify and understand Métis cultural teachings regarding problematic substance use, and 2) Conduct a needs assessment of supports, including harm reduction services and treatment options, for Métis populations in Saskatoon. A Two-Eyed Seeing approach, emphasizing strengths of both Indigenous and Western knowledge, will be utilized to engage and integrate Métis perspectives in the research approach. Quality of Life indicators for Métis client wellness will be established through collaboration with key members of the Métis community including; Elders, Knowledge Keepers, service providers and other stakeholders. Interviews and focus groups will be conducted to highlight Métis specific teachings regarding problematic substance use and alignment with current cultural programming in residential and outpatient treatment centers in Saskatoon. Gender differences will be recognized to better facilitate engagement with Métis cultural teachings for strengthening cultural connection. Anticipated outcomes include 1) Policy recommendations that promote culturally relevant services and resources for Métis clients, and 2) Contributions to the Métis Addiction Council of Saskatchewan Inc. cultural resource library. Métis cultural teachings on problematic substance use and wellness is not currently addressed in Canadian substance use policy, which allows this further understanding of traditional Métis teachings on problematic substance use to foster engagement with Métis knowledge and relevant healing approaches for front line community organizations and allied health professionals.

Indiana Best

School of Public Health, University of Saskatchewan

Tanishi, My name is Indiana Best; I am Métis from Alberta with family from Whitehorse Plains, Manitoba. I completed my undergraduate degree in Biomedical Health Science at the University of Calgary. Throughout my undergraduate studies I discovered my interest and excitement surrounding public and population health and for community-based qualitative research. This lead me to pursue a Master of Public Health at the University of Saskatchewan. My Master’s thesis allows me to strengthen my connection to my Métis heritage while exploring Métis cultural interventions in harm reduction services and treatment options for those who experience problematic substance use. Outside of my thesis, I enjoy volunteering in my community, beading, storytelling and building relationships with community members and Elders.

public health, cultural competency, métis nation, patient/community oriented research, indigenous wellness, mental health and addictions


Settler Colonialism and Indigenous Resistance in Canadian (Content) Comic Books and Graphic Novels

While there has been quite a bit of research on the portrayal and stereotypes of Indigenous peoples in popular culture—literature, comic books, magazines, television, and cinema— less is written on First Nations, Inuit, and Métis in comic books and graphic novels, particularly on how settler and Indigenous writers and artists differ in their approach to Indigenous content. This paper studies how settler and Indigenous writers/artists differ in their approaches towards Indigenous content. It examines an often overlooked subject: how settler colonialism empowers settler writers and artists to continually create Indigenous stereotypes and repeat the tropes of “Indian-ness” It explores how settler writers and artists present Indigenous content in Canadian comics (e.g. Nevlana of the Northern Lights) and comic books with Canadian content (e.g. Alpha Flight) while simultaneously acting as agents of settler colonialism. By contrast, when Indigenous writers and artists control creation comic books and graphic novels become acts of resistance and refusal of settler colonialism. They begin to be decolonised through reclaiming indigeneity, visual sovereignty, restorying, and storytelling (e.g. The 500 Years of Resistance Comic Book, Kagagi: The Raven, and The Life of Helen Betty Osborne).

Claude W. Bock

Cultural Studies, Queen’s University

Claude is PhD candidate in Cultural Studies at Queen’s University. He received his BFA from Concordia University and completed an MA in Art History at Western University. His research interests include the intersections and interactions of truth and reconciliation with Indigenous art within Canada, how comic books and graphic novels can be decolonized, and public art.

settler colonialism, decolonialism, comic books, graphic novels, indigenous literature, visual sovereignty


Apology and forgiveness: Revictimization of Aboriginal female victims of abuse in sentencing circles

Though it is true that Restorative Justice (RJ) can provide a less stressful, less expensive, more time effective and more efficient resolution of disputes, it is also true that RJ might be dangerous for females who are or have been victims of intimate violence. Looking from a feminist perspective, this paper argues that the expectation of apology and forgiveness in RJ involving an Aboriginal female victim of gendered/intimate violence perpetuates the legacy of colonialism, gender stereotypes and victimization of an Aboriginal female victim of intimate violence. Forgiveness is assumed to be a requisite for healthy living; nevertheless, it is vital for forgiveness to occur freely and without any direct or indirect coercion. In RJ involving intimate violence, there is a justified fear that due to the situation of power imbalance and their vulnerability, the female victims of gendered violence can easily be pressured to forgive the offender without the victims’ consent. Further, there is a risk and danger that these victims may end up forgiving their offender in an effort to please the offender to avoid any chances of future abuse. The purpose of this paper is to expand the discussion on the issues of implementing a safe, useful and fair outcome for the female victims of intimate violence involved in judicially convened sentencing circles, a form of restorative justice.

Saadia Ali Bokhari

PhD in Law, University of Western Ontario

I was born and raised in Pakistan, a patriarchal and male-dominated society. The issues of marginalization, “othering” and violence against women prevalent in the Pakistani society inculcated in me an urge to stand up against this injustice and inspired me to become a lawyer in Canada. As a lawyer, I have been passionately involved with the community, assisting the victims of various inequitable situations, such as abused women and children in the capacity of a social justice advocate and a woman’s rights activist. I was awarded the Queen Elizabeth II Diamond Jubilee Medal in 2012 for my social justice and activist work. I have made several media appearances. Recently, I received the Odyssey Award which is awarded to a University of Windsor alumni who has “achieved notable success in their careers, community work or special recognition in their professional or personal achievements.” Currently, I am busy with my PhD in Law.

restorative justice judicially convened sentencing circles sentencing circles apology and forgiveness in sentencing circles aboriginal female victims of abuse


The Truth of Stories: Decolonizing the Concept of “Fiction”

Over the past decade, an increasing number of Indigenous authors has focused on writing what publishers and literary scholars refer to as “fictional residential school literature.” One of the most prominent examples is Anishinaabe author Richard Wagamese with his novel Indian Horse whose movie adaptation was released in Canadian theatres in 2018. Indian Horse is the life story of Saul Indian Horse who is forced to attend residential school but escapes thanks to his talent for hockey. In telling Saul’s story, the novel addresses harrowing issues such as sexual and physical violence inflicted upon Indigenous children in residential schools. However, since Saul Indian Horse never existed in real life, Western literary tradition classifies Indian Horse as fiction. My paper problematizes the fiction/non-fiction classification of Western literary tradition which is rooted in a binary understanding of factuality. I caution that characterizing residential school novels as “fiction” potentially enables the general Canadian reader to relegate all elements of those novels to the realm of the imaginary. My paper aims at decolonizing our understanding of literary fiction by proposing alternative concepts from Indigenous storytelling traditions such as the Sto:Lo concept of mythmaking as theorized by Sto:Lo scholar and author Lee Maracle. Mythmakers are storytellers who witness a story, add further layers of story and meaning to it, and then pass it on. Conceptualizing fictional residential school literature as the result of an author’s act of witnessing and passing on survivors’ stories by adding further layers potentially reinforces the reader’s ethical and meaningful engagement.

Melanie Braith

English, Theatre, Film & Media

I am a third-year PhD candidate in the Department of English, Theatre, Film, and Media at the University of Manitoba. My research focuses on Indigenous literatures in general and residential school literature in particular and my dissertation looks at the connections between storytelling, relationships, and resurgence in residential school novels and TRC testimonies. As a non- Indigenous researcher from Germany, I am happy to call Winnipeg my temporary home. Before I attended university, I worked for several years as a journalist for print TV and online media in Germany.

indigenous literatures, storytelling, residential schools, ethics,


"A return to and of the land": Indigenous initiatives on climate change in the Canadian Prairies.

There has been growing engagement and collaboration between Indigenous communities and researchers on climate change in Canada, though relatively little work has sought to document Indigenous perspectives and knowledges on climate change in the Canadian Prairies. Herein an Indigenous community- based research approach was adopted which employed semi-structured interviews and participatory video to explore some of the ways in which Indigenous peoples in the Prairies are experiencing, understanding, and responding to climate change, and how their stories can be mobilized within and beyond the academy. Ten video interviews were conducted with members of eight communities in Nations across the Prairies. An integrated process of video editing and qualitative content analysis of transcripts was conducted and eight short videos were produced. The results indicate that participants across diverse Nations and territories are experiencing changes in their environments – resulting from combined and compounding impacts of industrial development, climate change, and other colonial influences – which have significant impacts on their social and cultural well-being. At the same time, communities are pursuing a range of solutions – such as land-based and cultural education initiatives, community-based renewable energy projects, grassroots action and activism, cross-cultural dialogues, and ecological restoration initiatives – which serve to address interrelated environmental and social problems. While it is increasingly recognized as critical to heed Indigenous voices on climate change, this research makes a significant contribution to understanding the diversity and parallels in the ways in which Indigenous communities are being impacted by and responding to climate change in the Prairies.

Laura Cameron

Department of Indigenous Studies, University of Winnipeg

Indigenous Peoples and Climate Change Impacts Session Organizer(s): Victoria Reyes-García- victoria.reyes@uab.cat Xiaoyue Li- li.xiaoyue@hotmail.com Denise M. Matias- denise.margaret.matias@gmail.com While the evidence is growing that Indigenous Peoples and Local Communities (IPLC) are disproportionally being affected by climate change impacts, few acknowledge that Indigenous and Local Knowledge (ILK) systems can contribute towards understanding climate change impacts on local social-ecological system. However, throughout the world, IPLC with a long history of interaction with the environment have developed intricate and complex knowledge systems (including information, management techniques, and forms of organization) that allow them to detect not only changes in local weather and climatic variability, but also the direct effects of such changes in the physical and the biological systems on which they depend. In this session, we aim to bring together researchers, practitioners, and knowledge holders to share their experiences on both topics. Thus, we aim for presentations featuring case studies of how IPLC social- ecological systems are being affected by the effects of unexpected extreme rainfall events, floods, droughts, pasture disappearance, extinction of medicinal plants, changes in animal behaviour patterns, or the appearance of pests and invasive alien species, phenomena generally related to climate change. We are also looking for presentations exploring how ILK can be an alternative source of knowledge in the quest to understand climate change impacts on local social- ecological systems and how combining such knowledge with research on climate change impacts offers the potential to design successful climate adaptation policies. At the end of the panel we will discuss the importance of establishing a global network around the concept of local indicators of climate change impacts to significantly advance climate research and help to bridge the gap between place-based and global climate research.

indigenous knowledge; climate change; participatory video; community-based participatory research; canadian prairies


Decolonizing Latinx Identities: Anti-Indigeneity, Anti-Blackness and Mestizo and White Supremacy in Times of Oppression

In 2018, Latinx identities are at the centre of immigration struggles, gun violence, mass incarceration, state-sanctioned violence and precarious employment, among others. In settings like the US and Canada, Latinx communities appeal to a sense Latinidad that glosses over the ways in which Mestizo and white-Latinx identities are constructed in opposition to Indigeneity and Blackness. These identity constructions stem from the colonial relations of power established in the “homeland,” where Indigenous and Black communities continue to face genocide and erasure. This is further observed in the ways in which Mestizos in Mexico, the US and most recently Canada, continue to appropriate Indigenous cultures while deeming Indigenous peoples non-existent in contemporary times. The violence is further emphasized through the ways in which Black Latinx are denied Latinidad and erased completely from constructions of mainstream Latinx identities. This paper utilizes critical media analysis to shed light to the ways in which Latinx identities operate within the coloniality in ways that perpetuate genocide against Indigenous peoples and the erasure of Black communities, in times when Latinx identities are framed as “bad hombres,” “criminals” and “rapists.”

Eren Cervantes-Altamirano

Carleton University. School of Public Policy and Administration.

My name is Eren Cervantes-Altamirano (her/she) and I am Binnizá woman. I am currently completing a MA at Carleton University. My work focuses on Canada’s international development agenda as a source of gendered and colonial violence for Indigenous communities in Third World countries, as well as in the configuration of Latinx identities in social and political discourse.

indigenous identities, anti-blackness, mestizo, latinx, coloniality


Tracing the rhythmic gestures of my grandmother’s hands – Patchworking my contemporary Haudenosaunee identity and the futurities of peacemaking

The Haudenosaunee Confederacy is threaded together with sken:nen, the radical practice of peacemaking. As a Kanien’keha:ka woman, I am responsible for finding ways of bringing these teachings, gifts and intellect into the future - yet, as we live in the midst of an active settler colonial nation-state, we cannot cling to the ways in which things have always been done. Our contemporary cultures and identities are shapeshifting, overflowing the either/or binary cuts of belonging that serve to displace, erase and marginalize Indigenous peoples in this country currently known as Canada. To begin re/mapping my own complex Haudenosaunee Indigeneity, this presentation will trace the rhythmic gestures of my grandmother’s hands as they sewed together intricate quilts: gathering textured fragments of decolonial curiosities, and patchworking them with care- full stitches to weave new constellations of relationality. Braiding a resurgent Indigenous feminist ethic of sken:nen, patchworking aims to assemble past- present-future moments of Indigenous presence, memory and language, layering those knowledges back into the fabric of bodies and cityscapes that are riddled with the logics of settler colonialism. Through the dehumanizing and assimilative policies of the Indian Act, quilting simultaneously became an act of survivance and resistance for my grandmothers; picking up this intergenerational practice of patchworking, I am able to jump into the ruptures of my contemporary Haundenosaunee identity, roles and responsibilities. My work aims to cleave open generative spaces for the exploration, transformation and futurities of peacemaking, moving towards more accountable and inclusive webs of kinship connections on settler occupied lands.

Emily Coon

Child and Youth Care, University of Victoria

I am Kanien’keha:ha, a member of the wolf clan, and my family is from Kenhte:ke (also known as Tyendinaga Mohawk Territory). As a Master’s student in Child and Youth Care at the University of Victoria, I spend my time wandering between Dish with One Spoon territories and Lekwungen-speaking lands, jumping into colonial ruptures and re/mapping settler occupied lands with Indigenous languages, stories and presence. My research sits uncomfortably at the intersections of contemporary Indigenous identities, Indigenous feminisms, and the resurgence of sken:nen. I currently work at the Kingston Frontenac Public Library, delivering children’s programming, and am a teaching assistant at the University of Victoria.

haudenosaunee; indigenous feminisms; contemporary indigeneities; peacemaking;


Reclaiming Métis Presence

The broader vision for Indigenous peoples is considered in my research by offering an example of engaging traditional Métis values of inclusion and community unity while gathering traditional knowledge in contemporary place settings such as social media platforms to unite, politicize, educate and create co- research opportunities for Indigenous peoples and place. The creation of on-line social spaces for recording community history with a collective voice offers a new concept that allows Indigenous community stories to be told, unfiltered, corroborated and recorded while advancing goals of self-determination, inclusiveness and belonging against colonial dispossession. Simultaneously as co- researchers we take responsibility for our future narrative and how our history is recorded. We decolonize using oral stories, photographs, and remembrances of traditions and create an on-line archive for posterity. This has implications for other dispersed Indigenous communities to recreate hubs of cyber activity to reclaim collective temporal, spatial and territorial identities interrupted by colonization.

Dennis Davey

University of Alberta

I am a member of the Métis Nation from San Clara, Manitoba. I am currently a PhD student at the Faculty of Native Studies at the University of Alberta. I self- published “Kiya Waneekah: Don’t Forget” (2017). I maintain a social media research page on Facebook entitled “San Clara-Boggy Creek Community Co- research Project.” I conceptualize communities through their regionality to better establish the long history of San Clara Métis’ practice of self- determination. I am interested in reclaiming collective temporal, spatial and territorial identities interrupted by the processes of colonization and the ongoing dispossession of Métis identity.


Perceptions towards White-presenting Indigenous peoples: Horizontal hostility and violated expectations.

Indigenous individuals who physically appear White, or White-presenting Indigenous Peoples (WPIPs) are a growing and unique group. Previous research indicates multi-dimensional discrimination, coming from darker-skinned Indigenous peoples (DSIPs), WPIPs themselves, and White people. This presentation will discuss the results of an experiment designed to understand the perceptions of WPIPs utilizing two social psychological models (horizontal hostility and expectancy violation theory). 121 Indigenous and 121 White participants were randomly assigned into one of three conditions to view a medical school application: a WPIP target, a DSIP target, or a White target. Participants then rated the candidates on a series of traits. Findings aligned with the definition of horizontal hostility, as Indigenous participants rated the WPIP candidate worse than the DSIP candidate, and themes of horizontal hostility were identified in answers to open-ended questions. Findings also indicated in- group bias on behalf of Indigenous participants, and expectancy violation theory on behalf of White participants, as both Indigenous and White participants rated the Indigenous candidates better than the White candidate.

Iloradanon Efimoff

University of Manitoba

Haw’aa! Hello! I am Iloradanon Efimoff, a Haida and European settler woman from the Northwest coast of BC. I completed my MA in Applied Social Psychology at the University of Saskatchewan, and am now working on my PhD in Social and Personality Psychology at the University of Manitoba. My current research interests include racism, reconciliation, and program evaluation.

white privilege, white-presentingness/white-passingness, experimental, psychology, horizontal hostility, biracial


Exploring Nursing Professionals’ Responses to the Calls to Action: A Case Study of Saskatchewan

In 2015, the Truth and Reconciliation Commission of Canada (TRC) released a report which contains 94 Calls to Action, appealing to governments, organizations, and individuals to make changes that narrow the gap between Indigenous and non-Indigenous people in Canada. In a post-TRC era, the term ‘indigenization’ has become a ubiquitous and pervasive concept in academic circles and is often thought of as synonymous with reconciliation. With Saskatchewan as the case study, I will explore nursing responses to the Calls to Action from national, provincial, education institutional and student perspectives through the analysis of the discourse on indigenization and reconciliation at these four levels. My research, situated in the trauma and injustices of Indigenous Peoples in the history of Canadian Residential Schools, aims to answer the following questions: (1) what are the origins of indigenization and reconciliation? (2) what do these terms mean to professional nursing organizations, nursing educational institutions, and nursing students including indigenous nursing students? (3) what reconciliatory efforts, if any, have been embarked on by the two nursing education programs in Saskatchewan? (4) what direction, if any, comes from national and provincial/territorial nursing organizations? Using critical discourse analysis (CDA) as my underpinning theoretical framework, I will apply an inductive approach to the analysis to elucidate those terms and their usage at those four levels of analysis.

Delasi Essien

University of Regina, Faculty of Nursing

My name is Delasi Essien, and I am a Ph.D. student at the University of Regina, Faculty of Nursing. I am a practising nurse and currently a program head for the Orientation to Nursing for Internationally Educated Nurses, the Nursing Re- entry, and Diabetes Education Programs at Saskatchewan Polytechnic. I am an avid blogger, a mother of two and in my spare time, I enjoy reading novels.

indigenization, reconciliation, calls to action, discourse


The Kwanlin Dün First Nation Community Safety Officer Program: A model for Improving the administration of policing services across Canada’s far North.

The Inuit, First Nations, and Métis peoples that live in the Yukon Territory, Northwest Territories, and Nunavut, live in a land of extremes from long summer days to the darkness of winter nights. Limited infrastructure and resources for dealing with socially unacceptable behavior, along with limited community input at times can make policing a tough task. Kwanlin Dün First Nation (KDFN) that lies in and around the city of Whitehorse, Yukon Territory, has recently partnered with the RCMP to put into place an Indigenous community designed policing model that looks to improve relations with the RCMP while better responding to crime. The KDFN policing model is centered around community safety officers that patrol the neighborhoods of Whitehorse that KDFN’s traditional territory encompasses in cooperation with the RCMP. The entire model, including the training that community safety officers receive to possible remedies that officers can utilize for dealing with certain criminal behavior, was designed by the KDFN community. The KDFN model for public safety could be a model for improving the level of community safety among northern Indigenous communities in Canada’s far north and create innumerable benefits for the Inuit, First Nations, and Métis peoples of the far north.

Jason G. Fenno

Chanie Wenjack School for Indigenous Studies at Trent University

I am a non-Indigenous settler who was born and raised in the Tanana Valley in Dené Athabaskan Territory near the interior Alaska city of Fairbanks. I have a passion for the north from the beautiful long summer days to the aurora displays during the long winter nights, but my true passion lies in the fair and equal treatment of northern Indigenous peoples by the police. I am currently in the 2nd year of my PhD in Indigenous Studies at the Chanie Wenjack School for Indigenous Studies at Trent University with a research focus examining the KDFN’s Community Safety Officer program as a potential model for Indigenous communities across the far north from Alaska to Nunavut for improving policing services with RCMP or AST and better incorporating Indigenous community voices and traditional beliefs in terms of community safety. My primary areas of interest for research is in northern Indigenous policing, Indigenous Criminology, the public health model of policing, youth alcohol and drug use, restorative justice and cultural safety. Prior to enrolling at Trent, I began my university studies at the University of Alaska Fairbanks (UAF), where I majored in Justice with a minor in Political Science. After I graduated from UAF I went onto pursue a master’s degree at the University of Regina in Police Studies. The focus of my Master’s research examined youth alcohol and drug use in Prince Albert, Saskatchewan to better inform police of the youth substance problem and how to respond within a public health model of policing framework. I believe that KDFN’s community safety officer program could be a model for northern Inuit, First Nation, and Métis communities to have a larger say over policing services while improving the current relationship with the RCMP. My goal for my PhD research is to improve the administration of policing services for northern Indigenous communities that includes Indigenous community voices, along with traditions, customs, and beliefs that relate to community safety.


Land education is our buffalo: Developing a Métis urban land education curriculum for Winnipeg, Manitoba

Many Métis residents of Winnipeg have limited opportunities to develop a rich understanding of our unique cultural identity and history. My master’s thesis will explore the question, How can urban land education deepen Red River Métis families’ understanding of and connection to their culture, identity, and history? I will collaborate with the Manitoba Metis Federation, the Louis Riel Institute, and Métis knowledge-holders and families on a community-centered urban land-based curriculum for Winnipeg, Manitoba. I will capture oral histories and pilot the draft curriculum at sites identified as historically and spiritually significant by the community partners. I will document the process of developing and delivering the draft curriculum in collaboration with the community partners. Employing a Métis community-based research methodology, I will gather participants’ feedback and input on the curriculum during the pilot. Additionally, knowledge-holders, family members and others participating in the pilot will be invited to take part in a series of “kitchen table” conversations, an interview method that prioritizes reciprocal relationships, held before and after the pilot is delivered, to assess the curriculum’s impacts. The project will produce a Métis-specific urban land education curriculum for use in Winnipeg and a model for developing land-based curriculum that can be adapted for use in other locations. It will also contribute to the growing field of Métis-specific research methodologies and to literature relating to historic and contemporary Métis land education practices.

Nicki Ferland

Master of Education (Indigenous Land-based education concentration), University of Saskatchewan

I am a Two-Spirit Red River Métis from the Lorette and Îles-des-Chênes communities in the heart of the Métis homeland. I have a background in human, Aboriginal and Indigenous rights, Indigenous and anti-racist education, and Indigenous research. I am completing my Master of Education in Indigenous land-based education at the University of Saskatchewan, and am employed at the University of Manitoba’s Community Service-Learning office. I champion education from an Indigenous paradigm that transforms society, addresses settler colonialism, and contributes to social, economic and environmental justice. When I’m not volunteering with the Lorette Métis Local, Circles for Reconciliation, and the Métis Two Spirit Collective, I enjoy spending time with my partner, family and pets, being on the Land, and canoeing Manitoba’s waterways.

métis methodology, land-based education, métis, urban


Healing by making – duodji as a way of life.

The Sámi, a people Indigenous to to northern Fenno-Scandinavia and the Kola Peninsula in the Russian federation, have a long history and a rich cultural heritage. During the colonization of their customary regions (Sápmi) and the consequent assimilation politics of four different nation states, much of the Sámi population experienced loss of language, cultural heritage, both material and immaterial, and ethnic identities. In the last decades those having first-hand experienced colonization and assimilation, as well as their decendants have begun a painstaking process regaining what was lost and healing their colonial trauma. In this article we examine some of the ways such healing can be achieved, and we suggest that learning duodji, customary Sámi handicraft, not only facilitate the return of traditional knowledge (árbediehtu) and language, but also strenghtens connections to heritage, to ancestors, to kin (fuolkit), to community and to individual identities.

Liisa-Rávná Finbog

Department of Culture Studies and Oriental Languages

Liisa-Rávná Finbog is a Sámi scholar currently working on her PhD in museology focusing her research on the relationship between indigenous identity, craftmanship and material culture in museums. She is also a practicioner of duodji, Sámi customary craftmanship, and can in her spare time be found giving workshops in various duodji-practices.

heritage objects, materiality, traditional knowledge, community, healing, craftmanship, identity


The National Inquiry into Missing and Murdered Indigenous Women and Girls: Decolonizing Approaches to Research

The National Inquiry into Missing and Murdered Indigenous Women and Girls is mandated to inquire and report on systemic causes of all forms of violence against Indigenous women and girls including 2SLGBTQQIA individuals in Canada. While recognizing there is no pan-Indigenous approach, the National Inquiry aims to do things differently. We have adopted Indigenous intellectual and legal traditions, worldviews, and cultural practices and protocols as decolonizing tools in investigating the underlying social, economic, cultural, institutional, and historical causes contributing to ongoing violence against Indigenous women and girls. Our research methodologies are inclusive of oral traditions, advice and validation from Elders, family members and survivors, engagement with communities, and submission of artistic expressions as decolonizing approaches to gathering evidence. Artistic Expressions are an important medium for sharing knowledge and truth, for raising awareness on issues and can be a tool to resist colonial beliefs, provides an opportunity for healing and commemoration, has a profound impact on others, and serve as a permanent record. The Artistic Expressions are a part of a Legacy Archive to honour and commemorate the spirits of missing and murdered Indigenous women and girls. The National Inquiry has heard testimonies from 1484 families and survivors, more than 100 experts, knowledge keepers, and institutions, and received more than 600 artistic expression submissions. These all contribute to the development of the Final Report, which is due by April 30, 2019 and will make concrete and effective recommendations to remove systemic causes of violence and to increase the safety of Indigenous women and girls in Canada.

Shauna Fontaine and Petra Lundy (Turcotte)

National Inquiry into Missing and Murdered Indigenous Women and Girls

Shauna Fontaine Shauna Fontaine is a member of Sagkeeng First Nation, Manitoba in Treaty 1 territory. She currently holds the position of Special Advisor for the Executive Director’s Office at the National Inquiry into Missing and Murdered Indigenous Women and Girls. She has been an active voice in promoting Indigenous peoples rights with special attention paid to issues affecting Indigenous women in Canada. As a survivor of violence, she has devoted much of her career to promoting the elimination of all forms of violence against Indigenous women. She has held various positions related to advocating for just communities for Indigenous peoples including working in justice and violence prevention programs for the Southern Chiefs’ Organization and John Howard Society. She was the Program Coordinator for Ka Ni Kanichihk’s Heart Medicine Lodge providing culturally-based trauma support and counselling for Indigenous women who have experienced sexual assault. Shauna obtained her Bachelor of Arts Degree in History and Indigenous Studies through the University of Winnipeg and is in the final stages of pursuing her post-graduate degree studies with a research focus on Sexual Violence against Indigenous Women through the University of Winnipeg’s Indigenous Governance program. Petra Lundy (Turcotte) Petra Lundy is the Senior Archivist for the National Inquiry into Missing and Murdered Indigenous Women and Girls. She received am M.A. degree in History focusing on Archival Studies jointly from the University of Manitoba and the University of Winnipeg. Her thesis focused on how Indigenous art can be the pathway to archival decolonization. Archival institutions are a key site where colonialism has been enacted with real and multiple effects on Indigenous communities. As a non-Indigenous archivist looking to advance the decolonization of the archive and support Indigenous people in Canada, her research advocated the collection of Indigenous art as a social memory medium that holds authenticity and evidence of historical truth as Indigenous art can enable and demonstrate healing from trauma, share and preserve Indigenous culture and knowledge, reveal truths from personal experience, fight racism, resist colonial beliefs, promote awareness of problems Indigenous people may face, and encourage activism.


The Rhetoric to Avoid Inclusion

Facing institutionalized, internalized and overt racism the struggle to ensure Inclusion is fraught with obstacles. This paper will examine personal experiences rebuking rhetoric to avoid inclusion within the academy. A series of statements used by seasoned administrators and students are used to avoid providing a level of equity in programming and spaces at decision-making tables. The concept of inclusion is not to be confused with decolonization within this paper being included within a structure will be explored. Institutions across the country include within their strategic plans an Indigenous pillar. At the University of Manitoba, one of the four strategic priorities is Creating Pathways to Indigenous Achievement actualizing that priority beyond a paragraph in the academic calendar is often meet with rhetoric against inclusion. By revisiting personal experiences spanning four degrees and two institutions, Forsythe will provide anecdotal evidence hindering inclusion in the academy. Analyzing the impact of various forms of racism which impairs the inclusion movement across Canadian campuses and provide an inside look to the politics surrounding the rhetoric.

Laura Forsythe

Native Studies Department, University of Manitoba

Laura Forsythe a proud Métis woman is the Métis Inclusion Coordinator for the University of Manitoba and a Ph.D. Student in the Department of Native Studies. Forsythe holds a BA in First Nations Studies, a B.Ed. specializing in Indigenous Perspectives in Education, a Post-Baccalaureate in Early Learning from Simon Fraser University and a Masters with a specialization in Indigenous Education and self-government. Forsythe wrote the core curriculum for the Métis Nation British Columbia exploring identity, contemporary perspectives and Métis children in care. And co-edited three collections of Graduate Research Looking Back and Living Forward: Indigenous Research Rising Up in 2018, Research Journeys in/to Multiple Ways of Knowing & Research Journeys in/to Decolonizing Practices in 2019.


Examining online distance education for Indigenous learners in a post-secondary environment.

In an era of Truth and Reconciliation, administrators have a responsibility to answer the Calls to Action to transform higher education, with a goal of increasing access for Indigenous learners, and decreasing educational disparity between Indigenous and non-Indigenous learners . If distance education is an option for increasing educational opportunities, online learning environments should be scrutinized to ensure learner engagement and meaningful support for Indigenous students. This literature review attempts to use a community of inquiry (COI) framework to examine existing literature about supports, preferences, and online best practices. By doing so, we can identify ways to transform distance learning environments to increase engagement for Indigenous students. By exploring, understanding and incorporating what may be unique preferences, culture, language, worldviews and ways of knowing, with a goal of synthesizing these with online best practices, it may be possible to authentically operationalize an online transformation, institutionally, to provide a rich educational experience for students.

Robline Davey

School of Education

I am the mother of a 7-year old boy and a Métis grad student currently working on a Master of Education at Thompson Rivers University (TRU). My research interests include exploring the way distance learning and the digital spaces can provide increased access to post-secondary education for Indigenous students. Previously, I worked as a media specialist in online education, and plan to integrate design thinking prevalent in media development and recent experience as an online student, to bring an interdisciplinary and holistic approach to her research. Other research interests include traditional food, medicine and technology revitalization, as a way to bolster Indigenous health and well-being. Recently, I was invited to work on successful interdisciplinary community-driven CIHR and SSHRC grant applications and was awarded the Ken Lepin Graduate Research Award at TRU (2018).


Hip hop as a contemporary expression of Métis culture

Too often, Indigenous peoples are discussed as though we lived once, long ago, and our cultures and communities have been frozen in time since then. This historicization leaves Métis culture to be represented solely through sashes, jigging, and the fur trade. Some youth are instead expressing themselves and their culture through the creation and consumption of hip hop. This presentation will share the findings of a study conducted in Manitoba and Ontario with Métis youth. This study explored the impact that being involved in hip hop culture, particularly through creation of hip hop, had for the participants and asked what might the implications be for the future of Métis education. Through an Indigenous métissage methodology, qualitative interviews, and the examination of texts, a story of Métis engagement in hip hop emerged. This study demonstrates the value that hip hop creation and consumption can hold for Métis students, and contributes to the growing body of work surrounding Indigenous hip hop in Canada.

Lucy Fowler

College of Education, University of Saskatchewan

I am a Métis woman, born and raised in Red River/Treaty 1 territory. I am a daughter, sister, and niece. I am also a doctoral student, pursuing a PhD in Education. My research interest is in creating culturally responsive and engaging educational experiences for Indigenous youth. In the past, I have worked towards this through my work in the Red Rising Magazine Collective and our Education Unit Plans, as well as through writing curriculum for the Ontario Ministry of Education. In my doctoral research, I will be exploring the impact of hip hop pedagogies on urban Indigenous youth, with a special focus on Métis youth in Winnipeg.

métis, hip hop, hip hop pedagogies, literacies, educational engagement


Fetal Alcohol Spectrum Disorder (FASD) is a Gladue Factor: Every Aboriginal Offender is Entitled to an FASD Assessment

Gladue factors are an entity that the Supreme Court of Canada developed in recognition of the over incarceration of Aboriginal people (this is the term used at law so I will also use it for clarity and understanding—I do recognize the proper term is Indigenous) as a result of the effects of Colonialism. Gladue factors are often set out in what is called a "Gladue Report" and are applicable to anybody of Aboriginal ancestry. All the personal circumstances of the offender are necessary for the report including whether alcohol exposure occurred while they were in the womb. Alcohol was introduced by the colonialists and therefore FASD is a direct result of colonialism. FASD did not exist prior to contact and there is now a generation of FASD sufferers as a result of the Residential School experience who have gone undiagnosed and are being warehoused as prisoners. Although assessments are expensive, the cost benefit analysis would suggest that it is worth every penny to diagnose an FASD individual and give them the proper support they require. I argue that it is imperative that FASD testing be done in order to find appropriate resources for the offender’s journey to health and healing. In finding alternative resources to jail our society is better off in several different ways. A proper meaningful Gladue report cannot be completed without this information.

Christine M. Goodwin (Sagassige)

University of Saskatchewan

I am an Ojibwe woman, my Indian name is Iniiwagi meaning Buffalo Woman in Blackfoot. I am a Masters student in the faculty of Law at the University of Saskatchewan. My thesis argues that Fetal Alcohol Spectrum Disorder is a Gladue Factor and that every Aboriginal offender is entitled to a FASD assessment. I currently write Gladue Reports, am formerly a lawyer, I have a law degree and an honours degree in History.

law gladue fetal alcohol spectrum disorder (fasd) gladue report colonialism over incarceration healing aboriginal/indigenous


Circling Around: Indigenous Research Methodology as Legal Practice

There are many concerns and challenges to research in Indigenous knowledges. Many of these stem from adapting, or Indigenising, western research methodologies. My work in the articulation and analysis of Indigenous legal traditions requires a deep engagement with these concerns as they relate to the research. These include both unintentional and strategic translation of Indigenous legal knowledges and concepts into western categories, fragmentation of oral traditions, and translation of concepts through languages. Unless a person is fluent in their language, raised in the traditional worldview of their community, and has an education in western law, the distance between disparate legal knowledges is challenging to traverse. Working across legal orders means respectful recognition and interaction, not necessarily integration, and certainly not the subsuming of one into another. Some broad questions require responses: How do people do the work of learning, articulating, and implementing Indigenous legal traditions? What knowledges are required to achieve research competence? What truly Indigenous methodologies exist to inform the processes involved in answering these questions? The answers to these questions are the subject of this paper. I tackle the concerns and challenges in research methodologies for studying Indigenous legal traditions. I also provide a detailed critique of what has become known in academic circles as the ‘adapted case-brief method’ applied to oral traditions using examples from my work. I set out the benefits and limits of this method and offer suggestions for working with Indigenous communities on articulating laws.

Alan Hanna

Faculty of Law, University of Victoria

Alan is a lawyer and a PhD candidate at the University of Victoria in British Columbia. He is of Blackfoot, Scottish and French ancestry, and is a citizen of a Northern Secwepemc community in the central interior of British Columbia. Alan’s research involves the implementation of Indigenous laws toward effective governance. He has worked extensively on Dene, Tsilhqot’in, and Secwepemc legal traditions. Practice and research interests include First Nations jurisdiction, governance, laws, the western conception of rights and title, and environmental protection and sustainability under Indigenous legal traditions.

indigenous laws, indigenous legal traditions, indigenous research methodologies.


Re-Imagining Canada’s Legal and Procedural Framework for Indigenous Consultation and Consent

Canada’s Duty to Consult legal doctrine (Duty) has been in place since 2004. Although it continues to evolve, recent cases adjudicated by the Supreme Court of Canada and the Federal Court of Appeal suggest that an opportunity exists to review its underlying tenets and its applicability to contemporary circumstances. The Duty provides Indigenous Nations with a measure of protection against government or business activities that may impact their lands, resources or culture, making it an important contributor to the objectives of reconciling Indigenous and national interests and redressing historic wrongs. However, the doctrine is not without problems: it is nuanced, time consuming, often expensive to conduct, and vulnerable to abuse. Moreover, the doctrine may no longer accommodate the scale or complexity of contemporary projects, or reflect Canada’s political and economic circumstances. My presentation will discuss the Duty’s strengths and weaknesses, referencing the concept of free, prior, informed consent (FPIC), Indigenous ‘veto’ rights, and UNDRIP’s role as a legal and political mandate. I will touch brieflly on the approach Norway, a country facing similar challenges, has taken to accommodate the interests and rights of the Sámi, and how those approaches may offer guidance to Canada.

Paul Hansen

University of Western Ontario Faculty Law

I am a 2nd year PhD (Law) candidate at the University of Western Ontario. My research addresses the intersection of Indigenous and Western legal traditions, particularly how they affect Crown-Indigenous reconciliation and self- determination. I am focused on the complex topic of Indigenous consultation and consent, specifically Canada’s Duty to Consult legal doctrine, international law, and UNDRIP. In 2018 I spent 10 weeks at the University of the Arctic (Tromsø, Norway) studying the political and legal relationships between the Norwegian and Sámi peoples, with a view to understanding what Canada might learn from Norway’s experience and approach.

indigenous consultation and consent, international and domestic law, self- determination reconciliation undrip


Right of Indigenous Peoples to Self-Determination: Right to Everything but Secession

This paper examines how the meaning of the right to self- determination has historically shifted in international norms in particular, from the right to pursue a political secession to the one that seeks a democratic inclusion of indigenous peoples within a nation-state. This change in the meaning has thus pushed the secession, at least in principle, off the table. In this context, this paper examines- why did the change occur in the meaning of the right to self-determination? The change is meant to increase a mutual trust between states and indigenous peoples; it encourages the indigenous peoples to seek accommodation of their demands within the frame of the states, and expects the latter to become accountable to indigenous claims. It thus encourages both parties to respect each other’s concerns, and build a harmonious relationship. Else, the right to self-determination in traditional sense would just jeopardize the relationship, affecting the indigenous right claims and territorial integrity of states. In order to delineate and explore the reasons for this shift, the paper studies some of the major UN documents- the UN Charter, 1960 Declaration on the Granting of Independence, 1970 Friendly Relations and the United Nations Declaration on the Rights of Indigenous Peoples as the primary sources. Additionally, the Report to the President of General Assembly 2007, Supplement to the Report of the Facilitator, and the letter of some countries to the UN entitled “Areas of Concern” are relevant materials to explore the perspectives of indigenous and the states representatives.

Hari Har Jnawali

Global Governance, Balsillie School of International Affairs, University of Waterloo

I am a first year PhD student of Global Governance In the Balsillie School of International Affairs, Waterloo University. I completed my M.A. in Political Science from the University of Waterloo, with a thesis entitled " Unitary Bias of Federal System in Nepal". I had my B.A. in Political Science and M.A. in English from Tribhuvan University, Nepal. I worked as a teaching assistant in T.U. for eight years.


Integrating Biomedical Practices into Indigenous Birth Ceremonies in Northern Manitoba and Ghanzi District in Botswana

Birthing can be an empowering experience for a woman, but it does come with some risks including maternal and infant mortality. The biomedical industry has attempted to reduce these risks by encouraging hospital births and introducing medication to the practice. Within some Indigenous cultures, birth is a ceremony to introduce new life into this world. Birth ceremony is the first step to establish strong community roots for the infant, the family, and serves the community to accept the child. The child would have a clear sense of identity and place as a member of the community. While initiatives to “Indigenize” institutions have been made, I apply the United Nations Declaration on the Rights of Indigenous People and the Truth and Reconciliation Calls to Action documents to claim that the use of biomedical practices must be incorporated into the Indigenous childbirth ceremony. A relational view makes it impossible to cherry pick components of culture to conveniently incorporate into systems and institutions to "Indigenize". This situation is further complicated because of the historical mistrust of government institutions to provide adequate care. Instead efforts should be made to honour the ceremony and rituals surrounding pregnancy and birth to incorporate biomedical interventions only when necessary. This would welcome children into the world in a good way, knowing their cultural identity and empowering the community.

Ashley Hayward

JMP Peace and Conflict Studies

I am a Métis graduate student enrolled in the Joint Master of Arts program in Peace and Conflict Studies. Deeply committed to social justice and human rights broadly, I am interested in holistic wellness initiatives in Manitoba. I am employed as the research coordinator on a NEIHR funded partnership project titled Kishaadigeh loosely translated to “she who guards the lodge”. I also work as a researcher for the Manitoba Association of Friendship Centres and as the research coordinator for the Manitoba Walls to Bridges (W2B) Initiative.

childbirth; women’s health; pregnancy; ceremony; human rights; indigenous rights; cultural competency; health practice.


Indigenous Curriculum in Ontario and Manitoba: The Continuation of Eurocentrism in the Publicly Funded Education System

In the last two decades, there has been a movement to create and implement Indigenous studies curriculum documents into the publicly funded education system in each province and territory in Canada. This includes the grade nine to twelve Native Studies curriculum developed in Ontario in 1999 and 2000, and the Current Topics in First Nation, Métis and Inuit Studies, created for Manitoba in 2011. Despite the implementation of these curriculum documents, the worldview in which they are based and therefore, the perspective from which they are taught, was questioned and subsequently examined to determine the degree to which it was Indigenous or Eurocentric. In the study, the introductions of the documents, including teaching approaches, curriculum expectations, course descriptions, and cultural competency were analyzed by using a set of ten criteria developed by the province of British Columbia, as outlined in Aboriginal worldviews and perspectives in the classroom: Moving forward (2015). The examination found that the Ontario Native Studies document contained three out of the ten criteria for teaching the course material from an Indigenous perspective while the Manitoba Current Topics in First Nation, Métis and Inuit Studies document contained six out of the ten criteria. These results are problematic, as the purpose of these documents is to teach students about Indigenous peoples and cultures, arguably from an Indigenous perspective, but they are, in large part, perpetuating a Eurocentric worldview and understanding of the world, resulting in the continuation of stereotypes and racism towards Indigenous peoples in Canada.

Emily Henderson

Department of Native Studies, University of Manitoba

I am of settler ancestry, originally from Guelph, Ontario, having attended Trent University and Queen’s University completing my Honours Bachelor of Arts and my Bachelor of Education. I am an Ontario Certified Teacher, accredited to teach grades seven to twelve English and Native Studies, as well as being additionally qualified in special education. I currently reside in Winnipeg where I am a SSHRC funded Master’s student in the Native Studies department at the University of Manitoba. My research interests include Indigenous performance with a focus in theatre and dance and cross-cultural collaboration in order to work towards reconciliation, as well as Indigenous education with a focus on its implementation in the publicly funded education system.

indigenous education teaching/pedagogy


Understanding Custodianship: How Indigenous Entrepreneurs Protect Traditions Through Organizations

Traditions are carried forward in organizations by custodians. Indigenous entrepreneurs may conduct their businesses in order to revitalize culture and pass on Community values, effectively acting in organizer and carrier roles. Governments (provincial, territorial, federal and Community) may act as regulative audiences, and customers as performing audiences. Conflicts between regulative audiences and carriers have not been examined, but understanding how conflicts develop and are resolved may help us to understand how traditions can be effectively passed on in organizational contexts. To examine such conflicts, I will study one tradition in-depth that is in conflict among some Canadian jurisdictions: the harvest, preparation, and sale of wild game in Indigenous-owned restaurants. While in Newfoundland hunted moose meat (for example) can be found as a regular menu item in restaurants, in Ontario, its sale is expressly prohibited. While this prohibition may be perceived as an inconvenience for some Canadian restaurateurs, for Indigenous restaurateurs, it amounts to a prohibition on the sale of dishes authentic to their cultures. This a qualitative case study relying on primarily interviews for data gathering and grounded theory methodologies for theory-building.

Jordyn Hrenyk

Master of Science in Management (Strategy), Smith School of Business, Queen’s University

I am a Michif graduate student at the Smith School of Business studying strategy and entrepreneurship. I was born on my home territory in Saskatchewan, but grew up on Lheidli T’enneh territory in Prince George, then Snuneymuxw Territory in Nanaimo. I moved to Lekwungen territory to attend the University of Victoria where I earned my Bachelor of Commerce degree. I have been working with Indigenous entrepreneurs throughout my career and I see business and entrepreneurship as a path to Indigenous self-sufficiency and as an opportunity for community health and growth. I am passionate about supporting Indigenous entrepreneurs and have chosen to dedicate my research and my career to this pursuit.

indigenous entrepreneurship, community development, strategy, management, entrepreneurship


Improving Indigenous Access to Healthcare Services Through Collaboration

In northern Ontario, interprofessional collaboration is needed to improve access to healthcare services for Indigenous persons. The Truth and Reconciliation Commission of Canada identified 94 Calls to Action, four of which guided the design of this community action research project (#18: acknowledge previous health policy is responsible for Indigenous health, #19: identify appropriate health services, #22: recognize the value of traditional health practices; #23: provide competency training for health professionals). The purpose of this study was to examine whether introducing interprofessional competencies to healthcare teams servicing northern First Nation communities enhances: 1) interprofessional collaboration and 2) Indigenous healthcare access. A two-eyed seeing approach, supported an interprofessional collaboration (IPC) training intervention involving 30 participants. A convergent parallel mixed methods design, including a post-post test design survey and second order narratives, supported the generation of community action-oriented goals. Results demonstrated statistically significant differences in each of six interprofessional competency domains following the training. Qualitative findings demonstrate that access to healthcare services does improve following collaboration training. The action deliverables included: an online community resource guide, the development of a community action research blueprint, and a portrait representing the four-year project. In summary, northern First Nation communities can benefit directly and indirectly from interprofessional competency training for the purpose of improving access to healthcare services. By incorporating Indigenous-focused research methods in a community action research framework, Calls to Action can be enacted.

Justine Jecker

PhD Educational Leadership and Policy Studies, Lakehead University

I am a practicing occupational therapist and have lived in Thunder Bay for almost ten years. My areas of interest include forensic and community mental health, as well as increasing healthcare access for those living in rural and remote First Nation communities. I received both my undergraduate and master’s degrees at McMaster University, but did not learn about the history of Indigenous peoples until after the age of 25 when I moved north. I am currently working at the Northern Ontario School of Medicine (Lakehead University) in Interprofessional Education, while also pursuing my PhD in the field of Educational Leadership. My two little passions in life are Valentine and Alexandre, who give me daily inspiration to take the path less traveled.


Writing My Grandmother’s Story

Writing My Grandmother’s Story focuses on the importance of Indigenous story telling as a way to create connection between youth and their cultures and histories. The presentation will tell a personal narrative about how voices and stories have been systematically taken away from Indigenous Elders and youth in places that once supported them above everything else. It will then discuss how to build the storytelling capacity of youth and Elders to make sure that there is an avenue for their words to reach an audience. This will include practical examples that educators can bring into their classrooms or school settings.

Conor Kerr

MFA - Creative Writing, University of British Columbia

I am from the Metis community of Lac Ste. Anne, Alberta and attended the University of Alberta, graduating with a Bachelor of Arts degree in Indigenous history. I’m currently working towards my Master of Fine Arts in Creative Writing through the University of British Columbia. I am also the Manager of Indigenous Student Services at NorQuest College in Edmonton, Alberta. My work has focused on empowering the voices of Indigenous youth and Elders in our communities, creating those narratives, and finding avenues to share their stories.

stories, narratives, youth, engagement, elders, empowering, youth work, urban indigenous identities, land learning,


Language Diversity: Why Bother?

If the purpose of language is to communicate, and the purpose of communication is to create understanding, does the goal of language diversity run counter to the goal of mutual understanding? Would not the goal of mutual understanding require language uniformity? This presentation will consider current research and scholarship that supports language diversity, language learning, and language sustainability through the lenses of identity, linguistics, and human understanding of the world. This discussion will aim to lay down the key arguments against language supremacy and uniformity, and will bolster arguments for supporting minority and threatened languages. I will examine the following areas of inquiry: What are the various benefits of language diversity? What do we lose without it? Does world-view influence language or does language form one’s world-view? Either way, what perceptual and cognitive mechanisms inform our construct of reality? How does the recording and archiving of language compare to the living practice of language use? What empirical support is there for theories supporting linguistic diversity? What are the shortcomings of these theories?

Orest Kinasevych

Faculty of Education, University of Manitoba

I’m an instructor of digital media at Red River College and a PhD student of education at the University of Manitoba. My research interests are in the intersection of technology and culture and, more specifically, educational technologies for Indigenous language learning and preservation. I’m a settler- ally, born and raised on Treaty 1 territory by refugee parents of the Second World War. I grew up in a Ukrainian-Canadian cultural enclave in Winnipeg’s North End. The long history of Russian and Soviet colonization of Ukraine, and attempts to eradicate its language, guide my interests in language sustainability. I offer my experiences and insights as a gift to my relations on the land where my parents found peace.

language, knowledge, values, identity, symbols, culture, technology


Formation, Objectives, and Initiatives of FKRM’s Indigenous Sport and Wellness Strategy

The Indigenous Sport and Wellness Strategy (ISWS) was formed in the fall of 2018 by the Indigenous Achievement and Community Engagement (IACE) working group. The IACE was created in 2015 to monitor the Indigenous-related initiatives outlined in the University of Manitoba’s (U of M) Faculty of Kinesiology and Recreation Management’s (FKRM) 5 year strategic plan. Specifically, the ISWS is seeking a better understanding of how well Indigenous students and student-athletes are being included within two streams overseen by FKRM: Bison Sports, which is the U of M’s varsity sport program, and Recreation Services, which is the university’s provider of physical activity, wellness, and recreation opportunities. This increased understanding will be acquired through consultations with sport, wellness, and recreation providers/leaders, Indigenous athletes, and Indigenous community members throughout the province of Manitoba. Resulting from these consultations will be a 5 year plan to address gaps identified. In addition, relationships will be built with all of these groups throughout the consultation process, and various initiatives – some of which are already underway – will be undertaken to establish and strengthen relationships between the U of M and Indigenous students and communities throughout the province. To aid the relationship- building process, our presentation is aimed at increasing awareness of the ISWS among researchers involved in Indigenous-related work, which we believe will help facilitate connections that will further aid outreach activities.

Bree Langlais and Nickolas Kosmenko

Indigenous Sport and Wellness Strategy, Faculty of Kinesiology and Recreation Management, University of Manitoba

Biography: Bree Sport, recreation, and physical activity were important aspects of my life growing up in rural Manitoba. I was highly involved in figure skating and competed at the high performance level for over 7 years. I also had a passion for volleyball and competed until the Junior Varsity level for the Selkirk Comprehensive Royals. Attending high school in Selkirk allowed me to make connections with my Indigenous culture, as well as attend several ceremonies. My passion for sport, recreation, and wellness, and my desire to help Indigenous people succeed, aligned when I was hired as one of the Community Engagement Coordinators for the Indigenous Sport and Wellness Strategy. Since September, my colleague Nick and I, and our Project Manager, Mike, have been hard at work in identifying and moving forward initiatives that strive for the recruitment, retention, and success of Indigenous athletes in the post-secondary setting, and the implementation of culturally relevant and accessible programming for all Indigenous students. Biography: Nickolas I moved to Winnipeg from my small hometown in northern Manitoba nearly a decade ago to pursue sport at the university level and, in my remaining free time, work toward a post-secondary degree. I soon realized there were significant cultural differences between my hometown and my new place of residence, and I struggled for years with feelings of isolation and cultural exclusion. Yet I credit sport with facilitating relationships that helped keep me in school. Today, while working on a PhD project seeking to understand the factors influencing university sport participation among rural and remote Indigenous athletes in Manitoba, I am also highly engaged with Indigenous Sport and Wellness Strategy (ISWS) initiatives, many of which will be conveyed in the presentation my colleague Bree and I will be providing!


After the Range: Continuing Indigenous Men’s Healing Journey Beyond Incarceration

Indigenous men are disproportionally incarcerated in the Canadian criminal justice system. For many of them, the prisons are the first times that they encounter Indigenous Knowledge (IK), Elders, and Knowledge Holders. A disproportionate number of Indigenous men who are incarcerated have also been through the foster care and adoption process, and the introduction to IK can be a watershed moment for them. They are disconnected from themselves and their communities. The healing journey built upon restoring these connections starts in prison and must continue once the inmates are released. My research will focus on how Elders and traditional Knowledge Holders help former inmates navigate the stresses of life outside of the criminal justice system and use IK to help heal from the trauma of adoption and incarceration. My research examines the life journey of men in my home community of Tyendinaga, and the surrounding cities of Belleville and Kingston. I want to examine and analyse the role of IK in the restoration of Indigenous men’s connections to themselves and their communities, and how it can facilitate their new lives as healthy and connected members of their communities. I will also examine how IK can be incorporated in community policies and services to support the return and reconnection of Indigenous men after incarceration.

Gabriel Karenhoton Maracle

Indigenous Studies, Trent University

I am a second year PhD student at Trent University. I am originally from the unceded Algonquin territory of Ottawa, Ontario. My father was born in the Mohawk territory of Tyendinaga, while my mother is a non-Indigenous woman from Southern Ontario. My research interests are on Indigenous identity, religious and spiritual practices, and how those factor into political, cultural and social movements and support systems for Indigenous people.

healing, indigenous knowledge, identity, prison, rehabilitation, religion, spirituality, community, support programs.


Using Indigenous Research Methods with Non-Indigenous Research Participants: Listening and Learning from Stories

As a Métis student, researcher, and critical scholar, I see a strong alignment between my pedagogical beliefs about teaching and my commitment to ethical research practices. I value respectful relationships where the participants are central to the work. In preparing my research proposal, I drew heavily on Indigenous research methodologies. I am inspired by the work of many scholars, including: Jo-Ann Archibald, Four Arrows, Thomas King, Leanne Betasamosake Simpson, Peter Cole, Fyre Jean Graveline, Margaret Kovach, and Julie Cruikshank. These strong poets and storytellers show the importance of Indigenous approaches to research. Their work troubles colonial structures and creates spaces for Indigenous scholars to take up research in ethical and impactful ways. As I see it, Indigenous research methods are not just for Indigenous researchers or researchers working with Indigenous people. Indigenous research methodologies and methods hold great potential for all forms of research. In my presentation, I will share aspects of Indigenous methodologies that are particularly salient in my study; I will highlight how the methodologies relate to the methods I have chosen to use; and, I will share some potential benefits and drawbacks of engaging in this work with non-Indigenous participants. While I am in the beginning stages of my research, I will be able to share initial questions and responses to this work from the participants engaged in my story-gathering interviews. Additionally, I may offer stories and teachings from past research projects that I have been involved with as a graduate assistant researcher.

Jennifer Markides

Doctor of Philosophy in Educational Research, Werklund School of Education, University of Calgary

I am Métis, raised in northern British Columbia and now living in High River, Alberta with my husband and our two boys. I have been an educator for as long as I can remember. I love reading, writing, and photography. My SSHRC funded doctoral research looks at the stories told by the students who graduated the year of the 2013 High River Flood. I am interested in knowing how the natural disaster has affected their life trajectories since the event. I hope that my work will benefit the participants, my community, and other youth living through disaster.


Indigenous History at Portage and Main

This presentation will investigate Indigenous perspectives of the history and architecture located at Winnipeg's Portage and Main intersection using interviews conducted with two community members. I will present reflections from two Indigenous community leaders about their relationship to the site. I will ask participants to reflect on the history of relations between Indigenous and non-Indigenous peoples embodied by that place, some of the ways that the site has participated historically in shaping the geography of the city, and what that geography means to the interviewee today. The interview technique I will use is generally known as a qualitative technique, and the style of asking questions is known as snow balling. The interviewees' answers will be written into a presentation, and the interviewees will be invited to attend the presentation. Anonymity of participants will be respected.

Timothy Maton

Ph.D. Candidate, Native Studies at the University of Manitoba

I am working on my PhD Dissertation at the University of Manitoba. I have a Bachelors Degree in Indigenous Studies from Trent University and attained my Masters degree in 2015. My research uses an interdisciplinary approach to investigate Settler-Colonialism in Winnipeg’s urban environment. My PhD looks at what is happening in an ongoing controversy over what to do with the famous infrastructure of Winnipeg’s Portage Ave. at Main St. In it, I consider how Portage and Main has been shaped by Settler-Colonialism in the past, and what shape it may continue to take in the future.

alternative planning, indigenous history, place-making, indigenous architecture, red river settlement, birthplace of the metis, commerce, genealogy


Michif Curatorial Methodologies, Pedagogies and Praxis - A Jig in 3 Parts

Indigenous art curators organize exhibitions to contribute to communities and cultural continuums, combat colonization and racism, and to intervene on Western art exhibiting practices. Some Indigenous curators' actions embody what I term "Indigenous littoral curation", which requires them to value collaboration, the dialogical nature of art engagement, and acknowledge curation as creative continuance. I have been researching littoral art practice, and learning and igniting Indigenous knowledge systems to consider my own Michif curatorial methodologies, pedagogies, and praxis that I hope resonate with others. This includes "growing into" the Michif language, beading, organizing kitchen table talk sessions with artists and curators, and sharing personal narratives about being and becoming Michif. Igniting miyeu pimaatishiwin (the Michif term for pursuing a good life) through these acts that are meant to gather and learn from others is important to the contemplation and naming of my curatorial work as a Michif, or Metis person.

Cathy Mattes

University of Manitoba, Department of Native Studies

Cathy Mattes is a Michif curator, writer, and art history professor at Brandon University who is based in Sprucewoods Manitoba. In her curatorial practice she focuses on the complexities of engaging Indigenous communities with contemporary art. Several examples are: Inheritance: Amy Malbeuf (2017, Kelowna Art Gallery), Frontrunners (2011, Urban Shaman Gallery and Plug-In ICA) Blanche: KC Adams & Jonathan Jones (2008, Chalkhorse Gallery, Sydney Australia), and Rockstars & Wannabes (2007, Urban Shaman Gallery). Mattes has written for various arts and cultural institutions, including the Museum of Contemporary Native Arts, The Winnipeg Art Gallery, and the National Museum of the American Indian to name a few. She is presently completing her PhD studies at the University of Manitoba in Native Studies.


Transformative Social Work Education: Student Learning Needs and the Truth and Reconciliation Commissions 94 Calls to Action

Using Indigenous research methodologies, this research project aims to identify Bachelor of Social Work (BSW) and Master of Social Work (MSW) student learning needs relevant to the Truth and Reconciliation Commission’s (TRC) 94 Calls to Action at Wilfrid Laurier University, McMaster University, and Renison University College at the University of Waterloo. Social work has been specifically challenged in the 2015 TRC Calls to Action to make systemic changes to the education and practice of social workers in Canada. Post-secondary education has a key role to play in this decolonizing work, and therefore a foundational knowledge of social work students’ understandings of the TRC’s 94 Calls to Action is needed for faculties of social work to develop concrete curriculum, and policy that addresses these specific calls. In January 2019, the researcher will administer a quantitative survey that will measure BSW and MSW students’ baseline understandings of the TRC, Indigenous peoples and worldviews, as well the responsiveness of schools of social work to the Calls to Action. Then using circle protocol, the researcher will conduct sharing circles with BSW and MSW students at all three social work institutions in hopes of understanding more fully students’ foundational knowledge of the TRC’s 94 Calls to Action in their lives and barriers to deeper understanding.

Garrison McCleary

Master of Social Work - Inidgenous Field of Study, Wilfrid Laurier University

Ni Nduzhiinzi Garrison McCleary. Nii Noongiiyayii Munsee. Nii Ndulunaapewi wok African, wok Scottish, wok Irish. Hello, my name is Garrison McCleary. My family is from Munsee Delaware First Nation. I am Lenape, African, Scottish, and Irish. I was born and raised in Guelph, Ontario. I am currently studying for my Master of Social Work - Indigenous Field of Study at Wilfrid Laurier University, under the supervision of Dr. Gus Hill. I have worked in the education sector for almost ten years as an outdoor educator for both the Grand River Conservation Authority and the Waterloo Region District School Board. My research interests include social work education, implementation of the Canadian Truth and Reconciliation Commission into post-secondary curricula, and the role of outdoor education in land-human relationship building.

social work education truth and reconciliation pedagogy decolonizing education student learning needs


Continuing the legacy: new insights into the role of genes and the environment in the development of type 2 diabetes among Oji-Cree youth

In the 1980’s, Drs. Dean, Mundy, and Moffatt shifted the medical landscape with twenty – highly-contested but carefully diagnosed – cases of type 2 diabetes (T2D) in school-age children. Surprisingly, these young Oji-Cree patients were united by their heritage to four First Nations communities in northeastern Manitoba. Given the localization and pervasiveness of this disease, a unique genetic variant (known as HNF-1?G319S) was soon identified. Hailed as the strongest genetic predictor of T2D currently known, it remains unclear why Manitoban Indigenous youth have the highest rates of T2D in Canada, when incidences were incredibly low just two generations ago. The diabetes epidemic, however, coincided with a profound shift away from land-based food strategies; a consequence of colonization that cannot be accounted for by one’s genetic status. It is unknown how the rapid dietary transformation has influenced diabetes development, particularly in those who carry the HNF-1?G319S variant. To test this relationship, we used gene-editing technology to generate the HNF-1?G319S mouse expressing the G319S variant. By modifying experimental diets to mirror nutrient intakes of modern vs. historical Oji-Cree diets, we will assess markers of diabetes development. Importantly, this project delves into the relationship between genetics, diet, and diabetes with continual refinement of our methodologies through consultation with an established Indigenous stakeholder committee. By locating our science within the greater cultural and historical context, this research provides another strand in the long history woven by community members, caregivers, and researchers – bound by the hope that these youth will leave their own legacies unburdened by disease.

Taylor Morriseau

Department of Pharmacology and Therapeutics, University of Manitoba

I am a member of the Peguis First Nation with mixed British and Cree ancestry. As a recent graduate of a Bachelor of Science (Double Honours) degree, I am now pursuing a PhD in Pharmacology to study the genetic and environmental mechanisms contributing to early-onset Type 2 Diabetes among Oji-Cree youth. My personal and academic ambitions act in synergy, fueled by a desire to redress the staggering gaps in healthcare that continue to shape the narrative of Indigenous peoples. In 2018, I was awarded a prestigious CIHR Vanier Scholarship valued at $150,000 to pursue doctoral studies at the University of Manitoba. One of my research aims will explore how a traditional Oji-Cree diet may attenuate diabetes development. In the past, I’ve been fortunate to commit over three years striving for culturally-appropriate research initiatives and advocacy for water security in First Nations communities with the NSERC Create H2O program.

diabetes, youth, traditional diet


“#f**kethics”: working with an Indigenous youth movement in health research

Partnership-based research approaches have been widely adopted as a wise practice among public health researchers and policy-makers working with Indigenous communities. They are able to contend with unequal power relationships that often exist during the production of knowledge between academic researchers and community-based partners. These approaches closely align with the needs and aspirations of Indigenous communities across Canada and Manitoba, which have ensured community ownership and control over research through sustained advocacy within the past 50 years. However, a critical analysis of partnership-based approaches typically used in health research show they are highly mediated by academic and bureaucratic processes within universities and other state institutions. These processes may unfairly serve community partners, and disempower communities and local knowledge systems under the guise of inclusion and equity-promotion. Furthermore, these state-mediating processes in Canada occur in a highly charged context of racism and biomedical elitism, which interfere with genuine relationship-building processes between different partners working on the front line of day-to-day research activities. Based on recollections, stories and memories of working on a thesis-based project for 4 years with an indigenous youth collective in Winnipeg, Manitoba, the presentation will explore a question both academic and community partners asked themselves: “what happens when you say fuck ethics during research practice?” The presentation will describe how the partners sought to resist and evade dominant institutional rules, categories and boundaries attached to partnership-based research approaches currently circulating within Canadian research universities.

Darrien Morton

MSc, Community Health Sciences

I am an international student from Zambia and received my Bachelor of Arts (honours) degree in Health Sciences from Simon Fraser University, British Columbia in 2014. I recently completed my graduate studies in Community Health Sciences at the University of Manitoba. My research interests align at the intersection of solidarity-focused social movement research, Indigenous health and youth engagement. I extended my research in British Columbia to Manitoba, which focuses on Indigenous youth engagement in policy decision-making and grassroots activism in Winnipeg’s inner city. In addition to several organizational and academic research activities, I continue to foster ongoing relationships between the University of Manitoba and urban Indigenous youth community organizers and activists, and contributed to the development of ethical health research protocols for engaging urban Indigenous communities in Winnipeg.


War Stories: Voices of Indigenous Veterans post-Korean Conflict

Indigenous peoples have participated in many of the global and National conflicts that have helped to shape our current knowledge of the world. With particular attention given to the First and Second World Wars, we can examine the impact on social changes in regards specific policy relating to Indigenous people and how they affected Indigenous Veterans. In the immediate Post-War period from 1950 onwards, we can examine the cultural necessity of veterans, as well as examine specific programs of the Canadian Armed Forces aimed at recruitment and Retention, and what specific roles national Indigenous veterans organizations play within the Military. Furthermore, we must critically examine the effect various policies had on Indigenous veterans post-service; concerning the denial of benefits, access to the Last Post Fund, and compulsory Enfranchisement at the hands of many Indian Agents. Much of the current academic knowledge we have on Indigenous people in the military come from a place of colonial influence. In speaking directly with Indigenous veterans on a national level, we begin to understand the missing dialogue from this narrative. While the importance of sacrifice given within World Wars One and Two, and the Korean Conflict is vital to acknowledge, it is also essential to complement that knowledge with the lived experiences of Indigenous veterans.

Shauna Mulligan

University of Manitoba, Department of Native Studies, Master’s Program

A Métis student at the University of Manitoba, Shauna is a current Graduate student in the Native Studies department. She is currently a Sessional Instructor for the Access program teaching NATV 1220, she enjoys teaching and imparting knowledge to her students. A former member of the Canadian Armed Forces Reserves herself, Shauna was a Medical Assistant attach posted to the Queen’s Own Cameron Highlanders from 1995-2001. She left Military service to pursue post-secondary education, where she found the ability to connect her love of the Military with her love of Native Studies.


Proof of Process: Indigenizing the Proof of Concept Film and Approaching Filmmaking as Ceremony

In the spring on 2017, I directed the short narrative dance film, “Ecstasy,” about two Indigenous sisters, both dancers, one living, one spirit. It was also an exploration of process for a future art-house feature-length narrative dance film, addressing the crisis of missing and murdered Indigenous women through the relationship of sisters, the embodiment of spirit, and the healing power of dance. This paper explores the idea of a “proof of process” film as a form of Indigenizing the industry “proof of concept” film. I believe that Indigenous creators typically value the process as highly as the product. In “Dancing On Our Turtle’s Back,” Michi Saagiig Nishnaabeg scholar and storyteller Dr. Leanne Simpson writes that “Indigenous cultures understand and generate meaning through engagement, presence and process””storytelling, ceremony, singing, dancing, doing,” in contrast to modern society that primarily investigates meaning rather than creates it. The process of creating meaning that I would like to “prove” through the experience of creating “Ecstasy” is one of approaching filmmaking as ceremony, with a focus on collaboration and connection to place.

Cara Mumford

Master’s Certificate in Film, Raindance Postgraduate

I am a Mí©tis filmmaker, writer, and collaborative artist from Alberta, living in Peterborough, Ontario since 2010. In September 2018, I completed my Master’s Certificate in Film from Raindance Postgraduate in the UK. Since becoming a filmmaker in 2006, my short films have screened regularly at the imagineNATIVE Film + Media Arts Festival in Toronto, and throughout Canada, in addition to festivals in the United States, Finland, and Australia. I have received industry training through Telefilm Canada (2010/11), Bell Media’s Diverse Screenwriters Program (2012), the imagineNATIVE Film Festival’s Story Lab (2014) and Producer Mini-Lab (2016) and am currently completing my first documentary through the National Screen Institute’s IndigiDocs program. I recently completed one year of development for a futuristic project, The Red Card, with the National Film Board’s Digital Studio (2016/17), and have published two short stories connected to this world. I believes that the connection we have with the land today determines the future we have tomorrow.

film, filmmaking, dance, theatre, art, media, communication, ceremony, collaboration, place, connection to place, platial theory, mmiw, missing & murdered indigenous women, resurgence, empowerment


A Vision of Belonging: Richard Wagamese’s For Joshua: An Ojibway Father Teaches His Son

The late award-winning Anishinaabe memoirist and storyteller Richard Wagamese (October 14, 1955 – March 10, 2017) was a prolific writer with fifteen books to his credit including his debut novel Keeper ’n Me (1994), Ragged Company (2008), Medicine Walk (2014) and his posthumously released final novel Starlight (2018). Also included in this list is his forth published work, For Joshua: An Ojibway Father Teaches His Son (2002). Although similar in content to One Native Life (2008) and One Story, One Song (2011), For Joshua is a narrative written in epistolary form wherein Wagamese tells his son about his own dislocation and alienation from his Anishinaabe heritage and his relationship with his friend and mentor John. Like similar narratives, For Joshua details the ways in which its protagonist undertakes a quest for identity, begins to assume the place of mentor at the end of his journey, and explores the process of returning home. Utilizing Kulchyski, McCaskill, and Newhouse’s (Medicine Wheel) analysis, Paul John Eakin’s theory of autobiography, William Bevis’ “homing in” model, and Linda Tuhiwai Smith’s examination of decolonization, this presentation displays how by recalling John’s teachings, Wagamese revisits his past, rebuilds his identity, returns home, and understands his alienation as an effect of colonialism.

Paul Murphy

Department of Native Studies, University of Manitoba

I am a PhD candidate in the Department of Native Studies at the University of Manitoba. I obtained BA and MA degrees in English literature from the University of Regina. Reflecting my strong interest in Indigenous Canadian literature, my PhD work includes a literary biography on Basil Johnston. In the past I participated in an Idle No More-related Symposium at the University of Manitoba where I “Busted Myths” by presenting the facts on Aboriginal taxation, housing, and education.


Mookii Mikinak: Traditional road to healing for Indigenous women who experienced sexual exploitation

The sexual exploitation of Indigenous women and girls has historical implications from early settler contact in Canada. Indigenous women have been the targets to break down a nation of people and used to build the backbone of Canada through patriarchy policies and laws that continue to oppress and marginalize Indigenous people. They have experienced and continue to experience many forms of abuse, violence, discrimination, and racism because these forms of oppression are deeply rooted in Canada’s colonial structures. Indigenous women and girls are disproportionally over-represented in being sexually exploited as a direct result of these colonial ties. Centering traditional Indigenous worldviews, access to ceremony and culturally reflective programming, change can take place, healing can start and for our women to emerge back into the land to find their voice and challenge the systemic barriers that have been in place that kept them voiceless for centuries. The aims of this study include: 1) that by participating in Indigenous culture that it may be instrumental towards their own healing journey, 2) traditional Indigenous ways of healing will provide valuable information that offers insight for individuals, community, and programs that contribute to fostering healing by including Indigenous ceremonies, and 3) Assist in the development of prevention, support, and therapeutic programming based on traditional Indigenous ceremonies and teachings. Utilizing Indigenous research methods, this study draws on fifteen Indigenous women who identify as survivors of the sex industry where they are provided opportunities to access traditional teachings and ceremonies from Cree and Ojibway knowledge keepers.

Tammy Nelson

University of Manitoba, Masters of Social Work in Indigenous Knowledges

My name is Tammy Nelson and I am a Métis woman from Winnipeg Manitoba who is a descendent of Peter Fiddler. I am a social worker currently in the Masters of Social Work in Indigenous Knowledges program at the Inner City Faculty of Social Work. I am currently in my first year of the MSW-IK program and anticipate on graduating in October 2019. My passion for Indigenous issues has been a driving force for the work I am committed to in our community. I worked as the Youth Exploitation Abuse Investigator Specialist for Child and Family Services for 7 years, and a part of the Sexually Exploited Youth Community Coalition for 10 years as a member and chair person. I have sat on many community initiatives such as the development of Tracia’s Trust, Stop Sex with Kids Campaign, Buying Sex is Not a Sport, the All Children Matter Conference, the 24/7 Safe Space for Youth as well as working closely with the Winnipeg Counter Exploitation Unit. My professional role within our community has been driven by the need to create change for Indigenous women who have been sexually exploited, to advocate for change, and spark a fire in our nation to address this issue.


Blind Review: Situating Indigenous Research in Western Practices

The standard academic process for publication is blind review. This is where any submissions are stripped of all identifying information before being given to two or more academics in the field to read over, make suggestions for edits or additions, and give or deny approval for publication. This process is in direct opposition to Indigenous situatedness. Situating oneself to the research is vital for non-Indigenous academics as it is one way to reduce bias. Indigenous academics are normalizing situating themselves for several important reasons: visibility, relationship to the topic, and acknowledging their lived experience that ought to be necessary to be positioned as someone able to speak on the topic. In this paper I will make a case for the blind review processes as being, at worst, anti-Indigenous and, at least, a colonial process that constricts Indigenous research to conform to Western standards. By explaining the above three reasons to implement situatedness into the review process, I will attempt to build an argument that supports situatedness for every academic, whether they are reviewers or researchers.

Patricia Siniikwe Pajunen

University of Guelph, Philosophy

I am Ojibwe from Opwaaganasiniing. I am related to stones and swim with Muskrat. Academically, I am a philosopher of language. Spiritually, I am a Word Warrior. My path in this life is to make sure language supports Turtle Island Indigenous people, no matter which vernacular is used.


Inuit Art as Mobilization and Knowledge Transfer

Academia often involves language, databases, and spaces that can be inaccessible to community members who are not otherwise engaged with institutions such as universities. Few Inuit participate in institutionalized academia - but this is not to say that they do not have their own methods of documenting and sharing knowledge. However, western academics continue to turn towards published, peer reviewed text, giving work generated within colonial frameworks more weight and validity, as opposed to making space for alternative methods.This results research being done on Inuit peoples as opposed to with them, which can spread misinformation, and result in violence and further trauma. The exclusion of alternative methods of knowledge transfer contributes to the exclusion of marginalized voices within academic discourse and research. Inuit have utilized art and craft to document life, to share cultural knowledge with future generations, and for survival. Utilizing art as a method to document and transfer knowledge can allow Inuit to mobilize in a way that is true to their own experience and supports self-determination to those who choose to share their perspectives. By highlighting the works of Inuit artists who document day-to-day life (including cultural preservation, climate change, health, and experiences of poverty and trauma) and artists who have used their platform to mobilize groups of people, I will argue the importance of art for bridging the gaps in knowledge systems between Inuit and non-Inuit peoples

Kara Passey

Masters of Development Practice, University of Winnipeg

Kara Passey is a 2011 graduate from the University of Manitoba with a BFA (Honours) degree, and a current student from the University of Winnipeg’s Masters of Development Practices Indigenous Development program. From 2014 - 2018 Passey worked with the Winnipeg Boldness Project (a project looking to improve family wellness for Indigenous families living in Winnipeg’s North End) as the research coordinator. During their time with Boldness, they utilized arts based approaches such as drawing, mosaic, photography, and storytelling within consultations to ensure that the project remained accessible to community members. During the summer of 2017, Passey worked alongside Pauktuutit Inuit Women’s Association of Canada to research the value of a culturally appropriate, gender based lens. Within their studies, Passey has a focus on Inuit feminisms and art as a tool for empowerment and mobilization. Passey currently works as the Project Coordinator for the Manitoba Aboriginal Languages Strategy, which seeks to to collaborate, strategize, and share Indigenous languages and programming as well as cultural resources.


Health Benefits for Healthier Communities: The shortcomings of Indigenous insurance

The health benefits available to Indigenous people are insufficient in achieving adequate care and favourable health outcomes for this population, with little being done to understand the shortcomings of publicly available benefits programs. However, Indigenous health benefits can be ameliorated by incorporating the principles of other insurance platforms and policies, and addressing Indigenous perspectives concerning the shortcomings of the current healthcare structure. Properly structured health benefits offer the possibility of improving access to care, honouring treaty rights, and increasing Indigenous informed health structures. A comprehensive review of the literature that explores Indigenous health benefits and the legal foundation upon which this divergence in health care first-year will serve as the foundation for this research. Indigenous people will be consulted to voice their opinions and lived experiences engaging with the health benefit systems offered to them. The prioritization of Indigenous voices highlights the distinct health needs of this population, from their unique perspective. The combination of literature and Indigenous perspectives will provide a foundation to enact social policy that will enhance the health care services that are owed to Indigenous peoples. As a result, Indigenous ways of knowing can be incorporated in the revitalization and delivery of health benefit services. The prioritization of Indigenous needs allows for targeted health benefits to directly address barriers to health, which would allow for the improvement of a multitude of community health indicators.

Kira Pavagadhi

Dalla Lana School of Public Health, University of Toronto

I am a first-year Master of Public Health student at the University of Toronto. I completed my Bachelor of Arts at McGill University, majoring in Anthropology and Sociology. Studying these two fields allowed me to explore the social determinants of health. Specifically, my interests concern how social factors such as stratification and cultural understandings affect population and individual health promotion, outcomes, and care. Now that I am pursuing my MPH in Indigenous Health, I am particularly interested in the health issues faced by Indigenous peoples, from the perspective of access to services, Indigenous ways of knowing and public policy.

indigenous health, health policy, health equity, social dimensions of health, indigenous informed health services


Music Performance as Discourse for Social Justice: Defending Indigenous Rights in Nicaragua

The accelerated rate at which the Bosawas Biosphere Reserve in North West Nicaragua is disappearing, along with the deeply embedded culture of the Mayagna peoples, one of the few remaining Indigenous groups in Nicaragua, has moved musicians and activists to look for innovative ways to communicate and facilitate conscientization . Their efforts over the past several years have focused on leveraging the performative power of Indigenous and non-Indigenous music in order to generate participatory processes of awareness and education and promote respect for the rights of Indigenous people. Young mestizo and Indigenous artists and activists have overcome a myriad of challenges to establish the Misión Bosawas organization. This initiative’s main goals include bringing this issue of land encroachment to the attention of Nicaragua’s mainstream society and the political arena as well as to preserve the cultural heritage and natural environment that is the heart of Bosawas. Through an in- depth case analysis and a using mixed methods approach, this paper investigates how music performance is used by Indigenous activists to facilitate political participation, strengthen aspects of self-governance, and secure respect for the rights of the Mayagna people. Using a social justice and systems framework, the paper highlights Indigenous perspectives on the issue and incorporates their recommendations for lasting change that protects and conserves their natural environment, culture, heritage and well-being.

Mery A. Pérez

PhD in Rural Studies, School of Env. Design and Rural Dev., University of Guelph

I am a PhD candidate in the School of Environmental Design and Rural Development at the University of Guelph. My research focus is the role of the arts, particularly music, in processes of communication, community building and social justice for Indigenous people in Central America. Recently, I have also worked with First Nations Communities in Ontario, specially Six Nations, facilitation participatory learning opportunities for graduate students.

keywords: land conservation, bosawas, indigenous rights, social justice.


Pipeline Approvals: Epistemic Success of Consultations with Indigenous Peoples of Canada

Indigenous Peoples hold a different system of knowledge that cannot exist outside of its historical cultural and social context. That means Indigenous concerns are very special and their accommodation requires from officials not just listening and recording but being prepared to amend policy proposals in the light of information received. I will demonstrate a new epistemological approach to consultations with Indigenous Peoples – one that involves seeking their dissent rather than consent. To be able to consider the full scope of alternatives, the government must seek dissent from stakeholders rather than push forward its decisions as it happens with consent-seeking. As a communicative form of dissent resolution, deliberation is opposed to bargaining. While bargaining is aimed at exchanging information and making promises, deliberation relies on an exchange of arguments between actors who are prepared to change their minds for the sake of a better argument. Consultation procedures can secure meaningful accommodation of Indigenous concerns if these procedures incorporate deliberation rather than bargaining. To prove it, I will introduce a participatory dialogue, which is informed by the principles of recognition and prioritization of Indigenous concerns. In contrast to a situation of standard consultative bargaining governed by the logic of consequentialism, the participatory dialogue relies on deliberations and creates the conditions for a policy dispute governed by the logics of arguing and diversity. These two logics are instrumental for government officials to switch from pushing their own beliefs to embracing a better argument.

Oxana Pimenova

Master of Public Policy, Johnson Shoyama Graduate School of Public Policy, University of Saskatchewan

I am an MPP Candidate with Johnson-Shoyama Graduate School of Public Policy (University of Saskatchewan). For more than 15 years, my academic research and professional work have been focused on the public sector. My primary research interests are the Comparative Politics and Multilevel Governance. I hold PHD in legal sciences (Constitutional law) from the Dagestan State University, Russia. Since 2003, I have published almost 40 peer-reviewed publications in leading journals across different areas of EU and Canadian decision-making and public policy, including two peer-reviewed monographs. Over the last 15 years, I have been holding various positions in the Council of Federation of Russia (the upper chamber of the Russian national parliament).

consultations; indigenous epistemology; deliberation; dissent; decision- making process; participatory dialogue; pipeline approvals.


Culturally Safe Birth in Saskatchewan: The Lived Experiences of Indigenous Mothers

This qualitative research study explores the lived experiences related to culturally safe care of Indigenous mothers who gave birth in a Saskatchewan hospital. This research is in response to the Truth and Reconciliation Calls to Actions. Specifically, the study addresses the call to recognize the value of Indigenous healing practices in Canadian healthcare and use them in treatment in collaboration with Indigenous healers where requested by patients. Providing culturally safe birth care creates a base for healthy child development and maternal health and well-being. Infants are born with identity into a place of belonging, and mothers feel supported and confident when they are able to include culture in their birthing experience. This research uses narrative inquiry and patient-oriented research methodologies, with various methods of data collection. First, individual interviews occurred with twenty-four mothers from urban and rural Saskatchewan who gave birth between January 2017 and September 2018. Interviews occurred from January 2018 – November 2018. Second, the interviews were analyzed using a collaborative approach. Next, the findings from the collaborative data analysis will be brought forward to talking circles for further clarification; all interview participants will be invited to participate in these talking circles. Finally, findings from the talking circles will be used to develop a Photovoice, which is a multimedia tool that will be used as a learning resource for health care providers, to help them better understand cultural needs of Indigenous mothers and their families when they come to a hospital to deliver a baby.

Carrie Pratt

College of Nursing, University of Saskatchewan

I come from Birch Hills, Saskatchewan and I am of Métis, Cree, and Settler ancestry. My great grandmother was a community midwife from Sandy Lake Cree Nation; it is my intention to carry her legacy through my own work. I am a Registered Nurse and currently in the second year of the Masters of Nursing, Thesis Program, at the University of Saskatchewan. I use narrative inquiry and patient-oriented methodologies to explore the experiences of Indigenous mothers related to culturally safe birth practices in Saskatchewan hospitals. Culturally safe birth is important to me because I believe children will know their identity, mothers will feel confident in their roles, and the entire community will strengthen.

indigenous mothers, cultural safe birth, saskatchewan


Goori-futurism: Envisioning the sovereignty of Minjungbal-Nganduwal country, community, and culture through speculative fiction

For the creative component of my degree, I am composing an original literary work in the form of a short story cycle [SSC]. The SSC will be comprised of several short Goori-futurism stories, set in the future on the country once briefly known as Tweed Heads in Bundjalung country. In this truly post-colonial world, the Minjungbal/Nganduwal community have reasserted sovereignty, reclaimed our countries, have full self-determination over our affairs, and have incorporated non-Indigenous people into our social networks. To imagine the variety of ways that First Nations people might live after reasserting sovereignty, the SSC will be epic in scope and feature a diverse cast of characters, and explore their complex relationships inside and between country, community, and culture. The SSC will explore aspects of a thriving, self-determining community, and also comment on community politics, such as lateral violence, belonging and exclusion, and notions of authenticity tied into skin colour politics, by exploring these present tensions in the future tense. To investigate what such a world might look like, I have devised a research methodology comprised of four interdependent frameworks: Sovereignty, Speculative Fiction, Local Knowledge, and Creative Writing. The research will inform and situate the SSC in its worlds of ideas, genre conventions, local knowledge production, and creative writing practise, respectively. This project is also significant because there is no current research that articulates a holistic methodology in this way.

Mykaela Saunders

Department of English, School of Literature, Arts and Media, Faculty of Arts and Social Sciences, University of Sydney

I am a Koori and Lebanese-Australian writer, teacher, and student. I am descended from Dharug people, and I grew up in the Minjungbal-Nganduwul community in Tweed Heads. I now live in Narrm, Melbourne. My paternal roots are in Bane, Lebanon.

creative writing, futurism, research, aboriginal storytelling, australia, queer, trans-generational trauma


Cree Indicators for Measuring the impact of reclaiming Indigenous birth practices

A multidisciplinary all Indigenous team partnered with two Cree communities, Pimicikamak Cree Nation and Nisichawayasihk Cree Nation, in Manitoba to develop a pathway to return birth to First Nation communities. Two land-based gatherings were hosted with knowledge keepers, Indigenous Doulas, researchers, Indigenous midwives and families. The gatherings were video recorded, and the discussions focused on restoring traditional knowledge around pregnancy and birth, developing Cree based wellness indicators and development of the path to return birth to First Nation communities. Key themes from the discussions at the land-based gatherings are ceremonies to support wellness, lifelong connections, language and connection to land and waters. The vision is a return to First Nation children who are born on their ancestral land, surrounded by family, language and ceremonies which will start their life off in a good way with culture as the foundation. By revitalizing ceremony at birth, and reestablishing and strengthening family connections we hope to set children on a lifelong journey and path led by spirit. By returning to our original/cultural teachings and stories that have sustained us for generations at the onset of life, we acknowledge the wisdom of our knowledge keepers that have told us that we must start at the beginning of life, at conception and birth to address the root causes of ill health and disease.

Stephanie Sinclair

Native Studies, University of Manitoba

I am an Ojibway woman from Sandy Bay Frist Nation, who was born and raised in Winnipeg. I am mother of two children, a sister, auntie and daughter. I am working on a Ph.D. in Native studies in the area of restoring women’s roles as birth helpers in First Nation communities.


Moving Towards a Diverse Perspective of Leadership with Emphasis on Cultural Values: Canadian First Nations Leaders and Leadership Style.

In this project, we explore the concept of leadership from a First Nations (FN) perspective and identify FN cultural influences on leadership style. Detailed interviews with three FN leaders from Northwestern Ontario were carried out. Recurring themes among the interviews indicate a horizontal structure characterized by equality, relationship building, interpersonal sensitivity, concern for the wellbeing of the community and leading by example. Furthermore, it was indicated that titles do not make a leader but rather leadership is conferred onto individuals by virtue of others looking to them for some form of organization or action. Inclusivity, reciprocity and interconnectedness were acknowledged as influential cultural values on leadership style. In addition, community Elders were identified as a significant source of knowledge and support. As contact between FN and non-FN societies becomes more frequent and more FN individuals are entering the workforce, studies on FN leadership are critical to enhance mutual understanding and to facilitate respectful and healthy working relationships. Given the diversity in FN communities within Canada, variations in their leadership styles no doubt exist. More studies on FN leadership in other regions are important so that the information can be shared and our knowledge expanded. A diverse perspective of leadership should include greater emphasis on cultural values and non- dominant views of leadership. This project is part of a larger international project headed by the International Leadership Network (ILN) that looks at diverse and global leadership styles.

Staci Person, Josephine Tan, and Rita Yazici.

Department of Psychology, Lakehead University.

The first author is a senior Ph.D. Clinical Psychology student and an Indigenous researcher belonging to the Red Rock Indian Band of Lake Helen First Nation. The second author is a cultural clinical researcher and a clinical psychologist for Indigenous survivors of the Canadian residential school system. The third author is a senior undergraduate psychology student working in the area of cultural clinical and international psychology under the supervision of the second author.


Raising the Voices and Experiences of Indigenous Parents to Create Culturally Relevant Responses to Youth Suicide

Indigenous youth suicide is very complex due to the lasting affects colonization has on the social, psychological, biological, environmental, economic, familial and structural factors that influence Indigenous youth and their mental health. In Canada, our Western ways of interventions and prevention are not easily accessible, culturally relevant, or highly affective for Indigenous children and youth. As a result, more than 20% of deaths among Indigenous youth are from suicide and Indigenous youth are also four to six times more likely to die by suicide than non-Indigenous youth. There is a dearth of current research that includes the voices of parents, families, and communies directly affected by Indigenous youth suicide. My research focuses on gathering the experiences, stories, and knowledge of 15 Indigenous parents living in Manitoba who have lost a child to suicide or have had a child survive suicidal behavior. I will conduct semi-structured interviews lasting between 60 and 90 minutes and then thematically analyzing their stories with the intention of influencing future suicide preventions and interventions. Additionally, this study aims to provide a new lens for research on Indigenous youth suicide by centering Indigenous voices, which can inform and empower parents to advocate for what they need to create positive change within their communities.

Marni Still

Master of Social Work based in Indigenous Knowledges, University of Manitoba

I am a settler ally from Treaty 1 territory, and was raised in Selkirk, Manitoba. My interest in Indigenous issues started as I sought knowledge to guide me as the mother of four Red River Metis children. From my personal life, I expanded these interests into my professional practice. I earned a BA in psychology and sociology, followed by my Bachelor of Social Work, both from the University of Manitoba. I am currently working towards my Master of Social Work based in Indigenous Knowledges at the University of Manitoba. My research and practice interests are in Indigenous child and adolescent mental health, suicide, trauma, exploitation and abuse. My thesis research focuses on gathering the perspectives of Indigenous parents who have experienced suicide loss or survival of a child. My professional role is as a school Social Worker, including working in a First Nations school. Along with these experiences, I hope to advocate for Indigenous youth and grow as an ally to better support them by contributing to the much needed change that is needed in interventions and resources in our current systems.


Indigenous Land Use Planning Leads to Regain Indigenous Self-Determination and Sovereignty of Wasagamack First Nation, Manitoba, Canada

In Northern Manitoba, Indigenous peoples’ control over their ancestral lands and territories is vital to re-assert the sovereignty they had pre-contact. To understand how community-led Indigenous land use planning, in this case, Indigenous land use planning, relates to a First Nation community to regain Indigenous self-determination and sovereignty, we video-interviewed ten community members of Wasagamack First Nation, Manitoba, Canada. Our qualitative synthesis reveals Indigenous land use planning as a means to identify community strengths, barriers and community priorities, as well as a means to decolonize the ancestral lands and territories of Wasagamack First Nation. The community members identified Indigenous land use planning as an approach to complement both Indigenous and Western knowledge and practices, holistically and as a way to collaborate with the Crown and other stakeholders. Wasagamack First Nation members spoke about how governing their ancestral lands and territories in their own way is a precondition of reconciliation and Indigenous self-determination and sovereignty for their community.

Keshab Thapa

Natural Resources Institute, University of Manitoba

I belong to the "Bagale-Thapa" clan of the Kshyatri community of Nepal. I was born in a mountainous village of Western Nepal. I spent my entire childhood and early teens in my village, learning local farming and forestry activities with my parents, grandparents, and clan families as well as helping and participating in various ceremonies. I came to Canada in 2016 to learn Indigenous and contemporary perspectives on natural resources management. Currently, I am a Ph.D. student in the Natural Resources Institute (NRI) of the University of Manitoba. My research and learning agendas are the governance of natural resources, land-based reconciliation, Indigenous food systems, and climate change adaptation. I prefer interdisciplinary learning and looking at an issue from multiple perspectives. I live in Winnipeg with my beautiful family - my loving wife and our handsome son - with best wishes from our parents and families back home.

indigenous land use planning, self-determination, reconciliation, community priorities, and lands and territory


Possessions No More: (Re)Claiming wahkohtowin fo Métis Inclusion

The colonial possession of the Land and our subsequent detachments from our human and non-human relations has been devastating to Métis people. The Land and our kin were once fundamental to our core ontologies and central to our healing, identity and spirituality. But over time, many of our ancestors suppressed, silenced or restricted many elements of Métis belonging – including our languages, our teachings, and our spiritual connections with the Land. Restricting the transmission of our culture satisfied the aims of the assimilationist project and was responsible for the diversity in the ways that we understand ourselves as contemporary Métis people today. This history is further problematized by the fact that the legal guidelines for Métis inclusion continue to be possessed and manipulated using non-Indigenous categories of belonging, and are controlled by the paternalistic Canadian State. This has opened the doorway for false claimants of Métis identity, and continues to threaten our inherent sovereignty and nationhood. This paper asks if returning to the Land and reigniting our relationships with our human and non-human relations could provide a counternarrative to the discourse surrounding Métis identity and inclusion. I question if relationality, or the Cree/Michif teaching of wahkohtowin (natural law) could further inform a new basis or model for Métis belonging.

Angie Tucker

University of Alberta - Faculty of Native Studies

I am a Métis Ph.D student in the Faculty of Native Studies at the University of Alberta under the supervision of Dr. Adam Gaudry. I attained my BA at Mount Royal University in the Department of Sociology and Anthropology, and my MA in Social Anthropology at the University of Calgary. I am currently engaged in community-based research with residents at Buffalo Lake Métis Settlement in Northern Alberta.

métis, land, colonialism, identity, indigenous knowledge, community-based research.


Indigenous Self-government, Land Management and Taxation Powers

From a perspective based on amending social inequalities and structural disadvantages that affect Indigenous communities, the paper that I will present proposes Indigenous development and self-sufficiency as essential objectives of the right to self-government. Recognizing this right must be accompanied by implementing an adequate institutional framework that contributes to achieving both these objectives. Such an institutional framework sets the rules for an effective exercise of the right to self-government related to two main aspects of local governance that are connected to socio-economic development: land management and taxation powers. In Canada, the First Nations Land Management Act and First Nations Fiscal Management Act were enacted to provide Indigenous communities with opportunities to develop and strengthen their economies. It is necessary to analyze if the current regulations on land- management and taxation provide for an adequate institutional framework for the exercise of the right to self-government to achieve Indigenous development and self-sufficiency. My presentation will explore the limitations of the Indigenous land-management and taxation systems applied in Canada.

Esteban Vallejo-Toledo

University of Toronto-Faculty of Law

I am a LL.M candidate at University of Toronto. Before coming to Canada, I worked for the Ecuadorean Government for five years, during which I mediated conflicts and conducted research on local taxation, fiscal decentralization and public policy. This experience helped me appreciate that the highest privilege of a tax lawyer´s life is to contribute to improve the quality of life in a country where the average citizen cannot afford services. My research interests include Indigenous Law, Local Governance, Tax Law, and Development. I analyze social and legal institutions from a critical interdisciplinary perspective to promote social understanding.

right to self-government, indigenous development, self-sufficiency, local taxation, land-management.


An Evaluation of the Usage of OnReserve Tiny Houses as an Indigenous Solution to Housing Needs

As a result of colonization, along with numerous human and Indigenous rights infringements, substandard on-reserve housing conditions continues to be a major social issue confronting Indigenous communities in Canada. This issue has not been adequately addressed by the government and may compromise future generations. A solution proposed by the Idle No More, “One House, Many Nations” campaign and implemented by several Indigenous communities across Canada is the usage of Tiny Houses. However, the effectiveness of this solution has not been evaluated. In this presentation , we ask: 1) what are tiny houses?, 2) why are Indigenous communities using them, and 3) are they effective? We explore the environmental and psychosocial impacts of Tiny House living on the individual, family, kinship and community.

Erika Vas

Masters in Development Practice: Indigenous Development, University of Winnipeg

Erika Vas was born and raised in Lethbridge, Alberta (traditional territories of the Blackfoot and the people of the Treaty 7 region in Southern Alberta). She is currently completing her final year in the Master’s in Development Practice: Indigenous Development Program at the University of Winnipeg. She has been an active community member in both Lethbridge and Winnipeg and has volunteered with various organizations. She is interested in community-driven initiatives, infrastructure and housing, mental health, and Indigenous Ways of Knowing. She has partnered with the Blackfoot community, the Mayan community of Quintana Roo, Mexico, as well as several Indigenous and non- Indigenous community organizations in Winnipeg and Lethbridge,


Exploring Canada's History of Violence Against Children in Residential Schools: How do we Discuss these Atrocities while Avoiding Canadian Guilt?

‘Useless violence’ can be defined as violence with seemingly no purpose, a superfluous and sadistic act. This is a concept that is practiced in every nation. Whether experienced on a grand scale, or privately, throughout time our societies have struggled to explore the evil that can instigate such acts. Attempting to comprehend why acts of useless violence continues to occur requires a comparative exploration. A discursive examination of useless violence in the Holocaust, and in Canadian residential schools is detailed, with a focus on useless violence towards children. To the average Canadian, such violent actions are detestable; with the typical Canadian choosing to hold the comforting narrative/fallacy that these are events that occurred in other places and spaces. Despite this view of a “nice” Canada, our nation holds its own history of useless violence against children, specifically Indigenous children. Generations of children ripped from their homes, subjected to dehumanization, starvation, physical, sexual and emotional abuse, all while in “Indian” residential schools and under the care of the Canadian government. A society that condones violence is frightening; a society that looks the other way when said violence is being applied to children is (seemingly) inhumane. So why do such “useless” attacks occur? And why do we allow our children to be harmed? Lastly, can looking at these two atrocities in our history help create multidirectional memory (cross-cultural empathy), in order to educate Canadians without the possible ignition of ‘Canadian guilt’?

Belinda (Nicholson) Wandering Spirit

University of Manitoba, Native Studies

I am a master’s student in the thesis stage at the University of Manitoba (Native Studies). I also completed my BA at U of Manitoba; an advanced double major in Psychology and Native Studies. My master’s thesis focuses on coded messages of pro-Euro supremacy, whiteness and Indigeneity found in 19th century missionary texts, looking specifically at the Great Lakes area. I am of (re)settler ancestry (LaRocque), mainly Scottish and Irish. My additional research interests look at areas such as the social concept of whiteness, white fragility, white privilege, interracial relationships, the policing of intimacy, anti-miscegenation laws/social mores and how to promote anti-racism discussions. I am a proud parent of five amazing children, and married to my long-time best friend.

residential schools, canadian history, whiteness/white fragility, anti-racist education


Self-worth: Sources that Aboriginal University Students Pursue

This presentation explores Aboriginal students’ sources and access to self-worth while attending university. Study addresses how relocation to attend a university can result in barriers in accessing traditional sources of validation (e.g., native medicine, protocol, land, elders). Alternative sources of validation accessed by Aboriginal university students are presented. Results can be used to increase enrollment and retention rates for Aboriginal students, by providing programming that sustains and develops their self-worth sources, cultural identities, and values. Substantial disparities exist between Canadian Aboriginal and non-Aboriginal peoples. In part these disparities exist because of current and past colonial practices, racism, and intergenerational trauma. In order to successfully navigate the hurdles of academic life, it is vital that students have access to self-worth domains. Research indicates that access to sources of self- worth can be impaired for Aboriginal students who relocate from their traditional community and are separated from traditional sources of self-worth. Due to the impact that dislocation and/or failed pursuit of self-worth can have on a student’s sense of purpose, motivation, and academic success, this research investigated Aboriginal students’ sources and access to self-worth while attending university. A narrative inquiry research design was used, where participants (N = 6) orally shared a written account of their self-worth experiences. A collaborative thematic content analysis, completed by the researcher and participants, was used to identify themes across participants’ self-worth narratives. This methodology was selected for its fit with the oral storytelling tradition used by Aboriginal Peoples to preserve and share their history, values, and practices.

Natasha Wawrykow

University of British Columbia

Uy’ skweyul. My name is Natasha Wawrykow. My family comes from the Skuppah Band in the Interior of British Columbia. Over this next year, I will be a visitor on Anishinaabe land while I complete a year-long counselling internship at the University of Manitoba Counselling Centre. I am joining you from the University of British Columbia where I am completing my PhD in Counselling Psychology. My therapy focus includes inter-generational trauma and anxiety reduction within Aboriginal populations.


Canad Inns Destination Centre Fort Garry

Canad Inns has a special rate, $114 plus taxes, for attendees of the conference; you must phone (toll free 1-888-332-2623) and quote group number 287104 for the Canad Inns Destination Centre Fort Garry. Do not use the online order form; the special rate is not available online.

The special rate will be available until February 14th, 2019.

The hotel has an indoor pool with hot tub, waterslide and kiddie's pool, Aaltos Restaurant (restaurant offers a varied menu and buffet service), Playmaker's Gaming Lounge, Celebrations Dinner Theatre and Tavern United Sports Pub.

For more info on Canada Inn

University of Manitoba

Campus Map

Programs for previous years...

2016

2017

2018

Please, confirm your attendance.

Aside from the Saturday evening social event, these are free meals and events;
we need to know how many meals to order and to reserve seats for the movie.

Name

Email


Phone (just numbers)


Where are you from? University, city.

Friday

Lunch

Dinner

Saturday

Lunch

Sponsor a morning or afternoon break

$360 per break

Exhibitor Tables

$75 per day

Advertise in Conference Program

Full Page $150

1/2 Page $100

1/4 Page $75

click here to see the Ad Sizes