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Diverse Indigenous nations have traditional territories inside Jasper National Park (JNP), but the park was established without consultation with local Indigenous communities. Parks were marketed as empty landscapes, which celebrated romantic ideas of European colonial expansion. The current representations of Indigenous Peoples in interpretive content still reflect this lack of consultation. This research was guided by Indigenous methodologies. Data was collected through interviews with Jasper Indigenous Forum (JIF) members and the JNP management team. Findings indicate that JIF members want increased representation and greater control over how their histories and cultures are presented. Park management needs to work in close consultation with the JIF if they want to improve Indigenous representations in the park and support processes of reconciliation.

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The increased Inuit population in Canadian Metropolitan Areas (CMA) has recently gained attention among the scientific community as well as within Inuit organizations. However, existing literature has overlooked the distinct experience of Inuit women and, more significantly, the importance of care responsibilities in understanding women’s mobility. This study examines the relocation experiences of 46 Inuit women across five CMAs, and the role care sites play in initiating women’s relocation to cities. Results show the key role caregiving responsibilities play in Inuit women’s decisions to move to southern urban areas, as dysfunctional care spaces in the North push them away from their communities, and the potential for safer care sites in the South act as a pulling factor.

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The relationship between the First Peoples of Canada and researchers is changing as processes of self-determination and reconciliation are increasingly implemented. We used storytelling and ceremony to describe a historic event, the Indigenous Women’s Data Transfer Ceremony, where quantitative data of 318 Indigenous women living with HIV were transferred to Indigenous academic and community leaders. Relationship building, working together with a common vision, the Ceremony, and the subsequent activities were summarized as a journey of two boats. The Truth and Reconciliation Commission of Canada's Calls to Action and Indigenous ethical principles were central to the process. The article ends with team members’ reflections and the importance of shifting power to Indigenous Peoples in regard to data collection, their stories, and the resulting policies.

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Intergenerational trauma in Indigenous Peoples was not the result of a targeted event, but rather political and governmental policies inflicted upon entire generations. The resultant effects of these traumas and multiple losses include addiction, depression, anxiety, violence, self-destructive behaviors, and suicide, to name but a few. Traditional healers, Elders, and Indigenous facilitators agree that the reclamation of traditional healing practices combined with conventional interventions could be effective in addressing intergenerational trauma and substance use disorders. Recent research has shown that the blending of Indigenous traditional healing practices and the Western treatment model Seeking Safety resulted in a reduction of intergenerational trauma (IGT) symptoms and substance use disorders (SUD). This article focuses on the Indigenous facilitators who were recruited and trained to conduct the sharing circles as part of the research effort. We describe the six-day training, which focused on the implementation of the Indigenous Healing and Seeking Safety model, as well as the impact the training had on the facilitators. Through the viewpoints and voices of the facilitators, we explore the growth and changes the training brought about for them, as well as their perception of how their changes impacted their clients.

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The prevalence of tobacco smoking among First Nations youth living on reserve and in Northern communities is significantly higher than off-reserve Indigenous youth in Southern communities and non-Indigenous youth, although the majority do not smoke. Using a mixed-methods approach, we examine factors that support on-reserve First Nations youth’s resilience to smoking. Logistic regression analyses using data from the nationally representative First Nations Regional Early Childhood, Education, and Employment Survey suggest that not using other substances, having friends who do not smoke or use other substances, and having good mental health is associated with not smoking. A review of select community initiatives and in-depth interviews with First Nations anti-tobacco initiative managers and frontline workers about the initiatives also revealed the need for gender- and community-specific programming, recognition of Indigenous social determinants of health, and addressing the normalization of smoking in some community contexts.

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Commissioning agencies and social impact bonds are two examples of New Zealand’s shift towards payment-for-outcomes funding mechanisms over the last decade, as the government attempted to improve both policy innovation and social outcomes. This article highlights that although the commissioning agencies have been more successful than social impact bonds, neither has completely achieved these goals of innovation and improved outcomes. This is particularly concerning given Indigenous Māori are disproportionately impacted by both policies. Discussion concludes by highlighting some of the problems associated with applying a payment-for-outcomes model to Indigenous Peoples, given these funding mechanisms are becoming increasingly popular in other settler nation states.