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Mobility pathways to and from Indigenous programs is one strategy post-secondary education (PSE) institutions employ to support reconciliation, yet data is limited on the status or impact of these pathways. The current study examined program pathways of Indigenous and non-Indigenous learners within Indigenous programming. Fifty-three students were recruited from across PSE institutions in Ontario. Chi squared tests indicated that the majority of students transferring to an Indigenous program were Indigenous, however the study also found that non-Indigenous learners were frequent users of pathways. Results of this study provide cause for consideration about how settler normativity may permeate in pathway development and delivery and recommendations are provided on how PSE can centre Indigenous students in mobility program development.

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This article reports on the findings of a larger study that explored urban Indigenous providers’ experiences with contracting in mental health and addictions care. The study was undertaken with seven Indigenous and one non-Indigenous non-profit organizations based in diverse large and mid-size cities (off reserve) in British Columbia, Canada. Indigenous and critical theoretical perspectives provided the lens for this ethnographic inquiry. In-depth interviews were the primary data source. Participants’ narratives provide an account of the ideological embeddedness of contracting and how a New Public Management operates to perpetuate colonial power imbalances and structural barriers to culturally safe and equity-oriented care within urban Indigenous communities. Policy and practice implications for government funders are discussed.

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Sarawak is the largest state in Malaysia, where two-thirds of the population are Indigenous. This study aims to evaluate, through the lens of good governance principles, the current practice of the Sarawak State’s formal land governance of lands associated with Native Customary Rights (hereafter known as Native land governance). Being quantitative in nature, this study conceptualises an evaluation framework for good governance principles as applied to Native land governance. Next, this study empirically tests out the framework by adopting a multi-criteria decision-making tool known as The Technique for Order of Preference by Similarity to Ideal Solution (TOPSIS). TOPSIS analysis enables the integration of perceptions between State/private groups and Indigenous groups. The output of the TOPSIS analysis is summarised in a strength, weakness, opportunity, and threat (SWOT) format according to the TOPSIS closeness value. Unfortunately, results show that the weaknesses outnumber the strengths in Sarawak’s Native land governance. Among these issues, Indigenous respondents highlight major issues with the Sarawak land registry’s efficiency in delivering outcomes that are equitable for Indigenous land rights. This study ends with recommendations on how the state of Sarawak can move towards compliance with good governance principles in relation to lands associated with Native Customary Rights.

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Before Indigenous scholars engage in decolonial research with human participants, Canadian universities must grant them ethics approval. Grounded by the experiences of the nehiyaw researcher and the Chair of the research ethics board who reviewed the research, we explore the experience of REB review with research exploring self-determination and sovereignty with nehiyaw iskwewak (Cree females) as Knowledge Holders. In accordance with iyiniwak (Indigenous Peoples) beliefs, the co-creators and authors positioned themselves in the centre of a circle with Natural Law teachings of kindness, honesty, caring, strength, and determination. In this shared space, we brought together dialogues connected to thematics grounded in ceremony, Natural Law (iyiniwak teachings), and cyclical process. Through four directions, we examine colonial processes and identify REB accountabilities.

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Australia's distinctive colonial administrative history has resulted in the generation and capture of large quantities of personal data about Indigenous Peoples in Australia, which is currently controlled and processed by government agencies and departments without coherent regulation. From an Indigenous standpoint, these data constitute stranded assets. Established legal frameworks for pursuing recovery of other classes of asset alienated by governments from Indigenous Peoples in Australia, including land, natural resources, and unpaid wages, have not yet been extended to the recovery of Indigenous data assets. This legacy scenario has created a disproportionate administrative burden for Indigenous organisations by sustaining their dependency on government for necessary data, while simultaneously suppressing the value of their own contemporary community-owned data assets. In this article, we outline leading international legal, economic, and scientific frameworks by which an equitable arrangement for the governance of Indigenous data might be restored to Indigenous Peoples in Australia.

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Worldwide, large amounts of administrative data are collected within official statistics systems on Indigenous Peoples. These data are primarily used for government and state policy purposes as opposed to by Indigenous Peoples to support Indigenous agendas (Taylor & Kukutai, 2017). In Aotearoa me Te Waipounamu New Zealand, Māori need high quality data to develop evidence-based policies and programs and to monitor government policies that impact on Māori. In this methodological paper, we describe uses of administrative data for Māori and current barriers to its use. We outline the development of a novel administrative data infrastructure and future longitudinal study. By explicating our Indigenous initiated, designed and controlled data project, we make a methodological contribution to Indigenous Data Sovereignty and Kaupapa Māori (Māori worldview) epidemiology.