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Thompson, Heather A., Courtney W. Mason, and Michael A. Robidoux. "Hoop House Gardening in the Wapekeka First Nation as an Extension of Land-Based Food Practices." ARCTIC 71, no. 4 (December 19, 2018): 407–21. http://dx.doi.org/10.14430/arctic4746.
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Rural Indigenous communities in Canada’s North face many challenges getting regular access to nutritious foods, primarily because of the high cost of market food, restricted availability of nutritious foods, and lack of government support for nutritious food programs. The consequences of food insecurity in this context are expressed in high rates of diabetes, heart disease, and childhood obesity. Many Indigenous communities are responding to issues related to healthy food access by attempting to rebuild local food capacity in their specific regions. Important first steps have been taken in developing local food initiatives, yet whether these initiatives are improving northern food security remains to be seen. We explore this question by working with the Oji-Cree First Nation in the community of Wapekeka, northern Ontario, to construct a hoop house and develop a school-based community gardening program. Using a community-based participatory approach, we determined that hoop house and gardening initiatives in rural, northern settings have the potential to build up local food production, develop the skills and knowledge of community members, engage youth in growing local food, and align with land-based food teachings. We show that despite widespread and multidimensional community hardships, there was considerable community buy-in and support for the project, which gives hope for future development and provides important insight for those seeking to initiate similar gardening, hoop house, or greenhouse initiatives in northern Indigenous communities.
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Koester, Helmut. "The Divine Human Being." Harvard Theological Review 78, no. 3-4 (October 1985): 243–52. http://dx.doi.org/10.1017/s0017816000012384.
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The belief in the greatness of individual human beings who are acknowledged as benefactors of the city, the nation, and humankind is as old as the beginnings of Western culture. When the first Christian apostles encountered this belief, it was already well established in the Greco-Roman world. And, with all its intriguing lure, it is still an important and pervasive current in our present situation. Indeed, this belief is very much alive as all of us face the demand for excellence in our teaching and our studies, as well as the expectation that graduates will emerge as recognized leaders in religious communities and in our society at large.
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Douglas, Maureen L., Shawna L. McGhan, Danielle Tougas, Nancy Fenton, Christopher Sarin, Oxana Latycheva, and A. Dean Befus. "Asthma Education Program for First Nations Children: An exemplar of the Knowledge-to-Action Framework." Canadian Respiratory Journal 20, no. 4 (2013): 295–300. http://dx.doi.org/10.1155/2013/260489.
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BACKGROUND: The prevalence of asthma in Aboriginal children is 6% to 14%. Gaps in knowledge regarding asthma and its management exist in First Nations (FN) communities, and culturally relevant education and resources are required. Studies have recommended that the children’s asthma education program, the ‘Roaring Adventures of Puff’, be modified through partnership with FN communities to be culturally appropriate.OBJECTIVE: To adapt this knowledge tool and design an effective implementation process for FN knowledge users (children with asthma and care providers), guided by the Canadian Institutes of Health Research knowledge translation framework.METHODS: The problem was identified, knowledge was identified/reviewed/selected (literature review); knowledge was adapted to the local context (FN working and advisory groups); barriers to knowledge use were assessed (by knowledge users); and interventions were selected, tailored and implemented (modified curricula and the creation of a new activity book and web-based resources, and regional coordinators, asthma educator mentors and community teams were recruited).RESULTS: Major outcomes were the adapted tools and blueprints for tailoring implementation. Additional outcomes were preliminary observations and outputs from the iterative processes, including information about local context and barriers. Specific additions were roles for community members supported by asthma educators (applying FN teaching models and addressing health care demands); relevant triggers (addressing knowledge gaps); and FN images and stories, themes of circle, sacred teachings, nature and family/elders (culture and addressing low reading levels).CONCLUSION: The framework model provides a logical, valuable tool for adapting a knowledge tool and implementation process to new knowledge users. Future research should measure uptake, effect on health outcomes of FN asthma sufferers and sustainability.
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Ifeakor, Chinedu, and Anselm Ikenna Odo. "Adopting the Factors That Motivate and Sustain Teachers Interest in the Teaching Profession for National Development in Education." Jurnal Office 6, no. 1 (September 8, 2020): 45. http://dx.doi.org/10.26858/jo.v6i1.15006.
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This paper sought to adopt the factors that motivate and sustain the teacher’s interest in the teaching profession. This is as a result of a vivid nonchalant attitude exhibited by some of the Nigeria teachers. First, the effect of irregular payment of teachers’ salaries has cause an alarm for the performance of teachers in work. Again, the inadequate promotion of teachers has negative impact in discharging their duties effectively and efficiently, thus this leads to teachers’ low standard of living and sometimes abandons the teaching profession and they look for better paid job. The negligent of teachers’ welfare affect their service and it is cause by the attitude of all that are concern in the school as government the school administrators, school heads even the society at large who does not encourage teachers to put in their best. With these, the researchers adopt expository and descriptive method in carrying out this work. The authors recommend that school heads should make use of correct motivation strategies such as attitude motivation and recognition. Also autocratic/dictatorship leadership style should be discouraged. Again, society should respect and recognize teachers’ position in nation building equally communities should see the school as an institution that inculcate into individual society’s value and norms and see it a responsibility to donate its welfare.
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Nair, Geeta, and Robert Hindle. "Use of ICT in Education." International Journal of Information Communication Technologies and Human Development 5, no. 4 (October 2013): 10–19. http://dx.doi.org/10.4018/ijicthd.2013100102.
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The present research paper discusses the use of Information and Communication Technology (ICT) in education which is gaining currency in the new era of globalism as the telecom revolution has hastened the pace of globalization and vice-versa; along with the catalyst role ICT-enabled education plays in promoting inclusive growth and human development for all. These smart tools of the emerging smart economy would help to promote mass literacy and also narrow inter, as well as intra-generational gaps. Most importantly, it will provide ‘second opportunities’ to the generation that missed them in the first place, thus helping adult learners, particularly the employed and women; thus attempting to reduce gender inequities. The paper attempts to map the trajectory of ICT and its increased usage across the world in an era of globalism, spanning Asia with a focus on India. Technology helps update, modernize, and revolutionize knowledge, information teaching-learning processes et al that help to bridge the digital divide on multi levels-between the rich and poor nations, between the rich and poor classes within a nation, between the rural and urban areas, between the young and old population, between the first and second generation learners and teachers that have become the essence of the new knowledge economy comprising smart students, teachers, policy makers, and communities all woven together through the yarn of the world wide. Like any other innovation, this one too is a double-edged coin with its intrinsic advantages and disadvantages. It is for us to harness modern technologies and utilize the ICT revolution in education for modern global growth, interconnectedness, and inclusiveness that create ‘win-win’ situations for all stakeholders.
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Smith-Gilman, Sheryl. "Culture Matters: The Arts, the Classroom Environment, and a Pedagogy of Entewate`Nikonri:Sake : A Study in a First Nations Pre-School." Canadian Review of Art Education: Research and Issues / Revue canadienne de recherches et enjeux en éducation artistique 42, no. 2 (May 27, 2016): 53. http://dx.doi.org/10.26443/crae.v42i2.1.
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This article brings to light the close relationship between culture, learning and the arts. It recounts the quest of a First Nations (Mohawk) early childhood center in their development of a culturally relevant curriculum whereby culture and Indigenous ways of learning would be seamlessly woven into daily practice. Step by Step Child and Family Center embraced the Reggio Emilia approach. The educators acknowledged how Reggio Emilia’s major tenets resonated with Indigenous values as well as seeing congruence in ways of teaching, learning and how relationships are intrinsically interwoven into practice. This research shows how the provocation of the Reggio Emilia approach, and a focus on the arts, provided meaning-making for this community. The study has implications for teacher development, early childhood pedagogy, and may be useful for other Indigenous communities who seek to maintain cultural traditions and identity in educational practices.
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Muntoha, Muntoha. "RESPON ISLAM TERHADAP PERUBAHAN RELASI MASYARAKAT LOKAL DAN NEGARA DI INDONESIA ERA REFORMASI." Wahana Akademika: Jurnal Studi Islam dan Sosial 2, no. 2 (March 7, 2016): 11. http://dx.doi.org/10.21580/wa.v2i2.374.
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<p><strong><em>Abstract</em></strong></p><p><em>Indonesia as a developing country starts moving from the centralistic country into decentralized state since the change of power generated by a wave of reforms in mid 1998. There are several key issues that came to the surface in connection with this transition, among others, is a horizontal conflict that is lead to the disintegration of the Republic of Indonesia (NKRI). In the face of the country situation, the religion (Islam) with the teaching of ethics is expected to be one important factor for the integration process, especially Islam embraced the majority of the Indonesian population. In the study presented formulation of the problem of how the contribution of Islam in the context of the local communities to build relationships and state in Indonesia after the collapse of the New Order regime more equitably? The result of this study has been revealed that the contribution of Islam through the base organization at least can be categorized into three, namely NU, Muhammadiyah, HTI, and MMI. As for the contribution of ideas from NU and Muhammadiyah, that the local community and state relations should be seen in terms of the ideology of Pancasila as the noble nation and agreement of the founders of the nation. Then from HTI, to make the relationship with the local society can be run with a harmonious state is the first system to change the leadership of the country into a caliphate. Furthermore, from the MMI, suggesting if the pattern of the relationship between local communities and the state can run well, then the state must be firm by making Islamic law as its legal basis. It is based on the premise that in Islamic law are values as true and when implemented can provide prosperity for humankind</em>.</p><p><strong><em> </em></strong><strong><em>Keywords</em>: </strong><em>relasi, Islam, masyarakat lokal, dan kontribusi</em></p>
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Morales Cardenas, Reynaldo. "Educational Digital Media Tools to Reformulate Activity and Object in Indigenous Science and Environmental Education." EDU REVIEW. Revista Internacional de Educación y Aprendizaje 8, no. 3 (October 5, 2020): 127–34. http://dx.doi.org/10.37467/gka-revedu.v8.2666.
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This paper examines the functioning of and underlying assumptions about digital media in collaborative curriculum design processes in public science and environmental education, and community-designed action research learning programs. The article discusses teaching practices in US rural Northeast Wisconsin among Native Youth learning processes, from the complementation and articulation of formal and informal education to meaningful engagement and participation in science. The focus on the transformative use of digital media in science community education is intended to serve two interrelated purposes: First, it helps to address cultural-historical relations around the production of knowledge and relevant curriculums and pedagogies for rural tribal youth. Second, it intersects with the opportunities for the transferability of activity systems and action research centered around the production of mediational artifacts designed for the collective negotiation between First Nations Tribal communities and western modeled schools, institutions, workplaces, and societal roles. The transferability of this model envisions the incorporation of local actors and institutions in a deep artifact-based dialogue around epistemologies of self-determination and sustainability for Peoples who are fighting for their survival. These propositions take a new level when the transformative power of digital media shifts representations of power in historically marginalized communities, serving a larger activity of reorganizing ecologies of learning in education for culturally distinctive communities of practice.
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Cameron, Laura, Dave Courchene, Sabina Ijaz, and Ian Mauro. "The Turtle Lodge: sustainable self-determination in practice." AlterNative: An International Journal of Indigenous Peoples 15, no. 1 (February 8, 2019): 13–21. http://dx.doi.org/10.1177/1177180119828075.
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The Turtle Lodge International Centre for Indigenous Education and Wellness in Sagkeeng First Nation, Manitoba, is leading the way in exemplifying and cultivating sustainable self-determination. This is a holistic concept and process that recognizes the central role that land and culture play in self-determination, and the responsibility to pass these teachings on to future generations. This article links theory and practice in the emerging scholarship on sustainable self-determination and examines how Turtle Lodge embodies sustainable self-determination through traditional governance and laws, respectful and reciprocal relationships, cultivation of cultural revitalization and community well-being, and efforts to inspire earth guardianship. Turtle Lodge’s experience underscores the importance of understanding sustainable self-determination as a flexible, community-based process. This case study fits within recent calls in the literature for a shift from a rights-based to responsibility-based self-determination discourse and demonstrates some of the challenges and lessons learned that might support other communities pursuing similar actions.
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Rahemtulla, Shadaab. "Muslims in America." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 103–6. http://dx.doi.org/10.35632/ajis.v27i3.1310.
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Muslims in America: A Short History is an accessible, succinct, andinformative historical survey of Muslim American communities. This popularbook has two key objectives: to increase non-Muslim Americans’understanding of Muslims in the United States and to foreground to Muslim Americans themselves their own religious, ethnic, and culturaldiversity (p. xi).The story of Muslim America begins in the eighteenth century. Chapter1, “Across the Black Atlantic: The First Muslims in North America,”sketches the lives of several West African Muslims, many of them highly literateand schooled in the Islamic sciences, who were enslaved and shippedto the United States, such as Ayuba Suleiman Diallo (Job Ben Solomon),Abd al-Rahman Ibrahima, and Omar ibn Sayyid. The second chapter, “TheFirst American Converts to Islam,” moves into the late-nineteenth and earlytwentiethcenturies. Here Curtis provides an array of highly diverse Muslimmissionary activities, from the rather unsuccessful proselytization work ofWhite American convert Alexander Russell Webb, to the steady spread ofmystical Islamic teachings spearheaded by such preachers as Indian Sufimaster Inayat Khan, to the Nation of Islam’s ascendance as a mass-basedBlack liberation movement ...
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Martínez-Virto, Lucía, and Begoña Pérez-Eransus. "The Role of the Public University of Navarre in Achieving the 1st SDG for the End of Poverty." Sustainability 13, no. 17 (August 31, 2021): 9795. http://dx.doi.org/10.3390/su13179795.
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The end of poverty is the first of the 17 sustainable development goals of the United Nations. Universities are strategic spaces for promoting the SDGs, from training, research, and outreach capacity to implementing sustainable actions, helping to reduce inequalities and, significantly, promoting sustainable cities and communities. This article aims to answer how the Public University of Navarre contributes to promoting the 1st SDG, what mechanisms for the end of poverty endorses in its territory, and what can we learn from these experiences. To this end, a case study has been carried out based on qualitative techniques. This work analyzes the strategies implemented, such as incorporating social clauses for responsible recruiting, the development of applied research and teaching or network participation. From this example, some engaging lessons will be extracted to address this issue in other contexts, promoting their consolidation and identifying the obstacles that may hinder their spread.
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Ragoonaden, Karen, and Lyle Mueller. "Culturally Responsive Pedagogy: Indigenizing Curriculum." Canadian Journal of Higher Education 47, no. 2 (August 27, 2017): 22–46. http://dx.doi.org/10.47678/cjhe.v47i2.187963.
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This article examines the impact of culturally responsive pedagogy in an introduction to university course developed in collaboration with local and place-based First Nations communities, Aboriginal Access Studies and the Faculty of Education of the University of British Columbia’s Okanagan Campus. In keeping with requests that Indigenous worldviews be incorporated into curriculum, the content of EDUC 104, modelled on the University of South Carolina’s University 101 Programs, was adapted to incorporate Indigenous traditions of teaching and learning. The introductory course included a holistic approach aimed at supporting the social and emotional well-being of students. Facilitated by peer mentoring, collaborative circles of learning introduced seminal concepts and facilitated the progressive use of newly learned skills. As part of a longitudinal research, the following presents the content of interviews conducted at the conclusion of the courses. Analysis indicated that three themes emerged emphasizing the importance of the circles of learning, peer mentoring, and the relationship with the instructor. In particular, the results demonstrated the perceived value of the course from the students’ perspectives.
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Kealy-Bateman, Warren, Georgina M. Gorman, and Adam P. Carroll. "Patient/Consumer Codesign and Coproduction of Medical Curricula: A Possible Path Toward Improved Cultural Competence and Reduced Health Disparity." SAGE Open 11, no. 2 (April 2021): 215824402110168. http://dx.doi.org/10.1177/21582440211016836.
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There is often a sociocultural distance between medical practitioners and patients. We bridge that gap in the therapeutic alliance via improved cultural competence and an understanding of the person in their context. The traditional approach in medical education has been of learning via expert-designed curricula, which may tend to mirror the knowledge and needs of the experts. This places individuals at risk who come from culturally and linguistically diverse groups (CALD) with known health disparities: minority groups (e.g., African American); First Nations’ people; immigrants and refugees; people who speak nondominant languages; and lesbian, gay, bisexual, transgender people. The authors briefly review the complex area of cultural competency and teaching delivery. The authors survey the Australian population to provide a tangible example of complex cultural diversity amid curriculum challenges. An evidence-based approach that recognizes specific health inequity; the inclusion of CALD stakeholders, students, care professionals, and education professionals; and codesign and coproduction of curriculum components is recommended. This method of people’s own stories and collaboration may be applied in any international context, correctly calibrating the learning experience. The aim is for medical students to improve their knowledge of self, others, others within groups, and recognition of unconscious biases to achieve better health outcomes within their specific communities.
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Gallagher, Joe. "Indigenous approaches to health and wellness leadership: A BC First Nations perspective." Healthcare Management Forum 32, no. 1 (October 24, 2018): 5–10. http://dx.doi.org/10.1177/0840470418788090.
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In 2011, British Columbia (BC) First Nations came together to speak with one voice and by consensus made the largest self-determining decision made in this country: to take control over their own health and wellness. Guided by First Nations perspectives, values, and principles, the First Nations Health Authority works alongside the First Nations Health Directors Association and the First Nations Health Council to advance a shared vision of “healthy, self-determining, and vibrant BC First Nations children, families, and communities.” Strong leadership, rooted in the knowledge and teachings that have sustained BC First Nations for thousands of years, is integral to achievement of the vision. This article reflects on Indigenous approaches to health and wellness leadership in the BC context, drawing from traditional teachings shared by BC First Nations Elders and knowledge keepers in four areas: upholding governance and self-determination, “change starts with me,” building a leadership team, and reconciliation and partnership.
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Breutigam, Dalton, and Elisabeth Fortier. "First nation policing program and policy-making." Journal of Community Safety and Well-Being 4, no. 3 (October 10, 2019): 54–57. http://dx.doi.org/10.35502/jcswb.104.
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The well-being of Indigenous peoples in Canada has been impacted by the historical interactions between the federal government and Indigenous communities. There is currently an over representation of Indigenous peoples in the justice system and a lack of police services meeting the cultural needs of First Nations communities. The Canadian government has instituted a program to assist in the appropriate delivery of police services to Indigenous communities through the First Nations Policing Program (FNPP). The purpose of this research is to explore how federal policing authorities make decisions about Indigenous policing, specifically the FNPP. Various methods of research were used, such as searching through publicly available federal policy documents and data. These resources were acquired by requesting information through the Access to Information and Privacy Act. The findings of this research demonstrate that the FNPP attempts to undertake consultations for the development of appropriate policies for First Nations communities. However, this consultation can be undermined by groupthink in small communities. Consultations might be improved using the Delphi principle, a method that assists in developing suitable policies for policing. The relevance of this discussion extends beyond the important issue of Indigenous over-representation in the justice system, also addressing the need for effective community policing for the unique circumstances of each community. Balancing community-focused expert advice using the Delphi method, and considering the risk of groupthink, consultation processes may allow individual communities to move towards effective policing using the FNPP.
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Samji. "First Nation Communities and Tobacco Taxation: A Commentary." American Indian and Alaska Native Mental Health Research 16, no. 2 (2009): 1–10. http://dx.doi.org/10.5820/aian.1602.2009.1.
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Macpherson, A., D. Jones-Keeshig, and I. Pike. "Injury rates in Canadian Ontario first nation communities." Injury Prevention 16, Supplement 1 (September 1, 2010): A256. http://dx.doi.org/10.1136/ip.2010.029215.910.
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Rakshit, Roopa, Chander Shahi, M. A. (Peggy) Smith, and Adam Cornwell. "Bridging Gaps In Energy Planning for First Nation Communities." Strategic Planning for Energy and the Environment 37, no. 3 (December 19, 2017): 17–42. http://dx.doi.org/10.1080/10485236.2018.11958658.
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Dosman, James A., Chandima P. Karunanayake, Mark Fenton, Vivian R. Ramsden, Robert Skomro, Shelley Kirychuk, Donna C. Rennie, et al. "Prevalence of Insomnia in Two Saskatchewan First Nation Communities." Clocks & Sleep 3, no. 1 (January 28, 2021): 98–114. http://dx.doi.org/10.3390/clockssleep3010007.
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Insomnia is a common problem in Canada and has been associated with increased use of health care services and economic burden. This paper examines the prevalence and risk factors for insomnia in two Cree First Nation communities in Saskatchewan, Canada. Five hundred and eighty-eight adults participated in a baseline survey conducted as part of the First Nations Sleep Health Collaborative Project. The prevalence of insomnia was 19.2% among participants with an Insomnia Severity Index score of ≥15. Following the definition of nighttime insomnia symptoms, however, the prevalence of insomnia was much higher, at 32.6%. Multivariate logistic regression modeling revealed that age, physical health, depression diagnosis, chronic pain, prescription medication use for any health condition, and waking up during the night due to terrifying dreams, nightmares, or flashbacks related to traumatic events were risk factors for insomnia among participants from two Saskatchewan Cree First Nation communities.
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Kaur, Navdeep. "AWARENESS OF RIGHT TO EDUCATION AMONG SECONDAY SCHOOL TEACHERS." JOURNAL OF SOCIAL SCIENCE RESEARCH 6, no. 2 (December 27, 2014): 1004–8. http://dx.doi.org/10.24297/jssr.v6i2.3484.
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Education is a human right and essential for realization of all other human rights. It is a basic right which helps the individual to live with human dignity the right to education is a fundamental human rights. Every individual, irrespective of race, gender, nationality, ethnic or social origin, religion or political preference, age or disability, is entitled to a free elementary education. Hence the present study has attempted to find out awareness of right to education among secondary school teachers. The sample of 200 secondary school teachers was taken. A self made questionnaire comprising 34 multiple choice items was used by the investigator. It was found that both Government and Private secondary teachers have equal information regarding RTE, whereas Male school teachers are more aware of RTE than Female secondary school teachers Education is the foundation stone of national development. No nation can develops without education. The function of education is to accelerate the progress and development of nation. Education is the only means which brings about national integration. Educational achievement of a nation is also an indicator of national pride. During the pre-british Indian the indigenous secondary education was imparted in Pathshalas, Gurukuls, Gurudwaras and other religious organization. Education was banned for women and for scheduled classes and poor people. After sometimes Christian missionaries and East Indian Company established a few schools with the purpose of spreading Christianity in India. The first organized step to established planned primary schools of four years duration in India was established when Macaulay presented his famous minutes in 1835 with a view to popularize English education. In 1854 Woods Dispatch laid stress on imparting education atleast upto the primary level to the Indians. Later many commissions and committees were set up like India Education Commission 1882, Government resolution on education policy 1904, Gopal Krishan Gokhales Resolution 1911,Hartog committee 1929, Wardha Scheme 1938 and Sargent report 1944. All of them laid stress on free & compulsory primary education. After independence India adopted Article-45 directive principle of state policy laid down in Indian Constitution. The Article says, The state shall endeavour to provide within a period of ten years from the commencement of the constitution free & compulsory education for all children untill they complete the age 6 to 14 years. Kothari Commission (1964-66) recommended qualitative improvement for the purpose of science education, work experience, vocalization of education and development of social, moral and spiritual values, improvement in methods of teaching curriculum, teacher training etc. were recommended. National Policy on Education (1986) emphasized on two aspects. One on the universal enrollment and universal retention of children upto 14 years of age and another on the substantial improvement in teaching quality of education. In order to improve the education of school, Operation, Blackboard was introduced by National Policy on Education. The programme of action (1986) was laid down, the purpose of Operation Blackboard is to ensure provision of minimum essential facilities in secondary schools, material facilities as learning equipment, use of blackboard implies that there is an urgency in this programme. In India, the desire for compulsory education figured in the writing and speeches of our leader before independence. But for national development and national integration, creation of good citizens, preparation for life, development of character, development of individuality, adaptation to environment and making man civilized. India just implemented the Right to Education on 27rd August (Thursday), 2009 by 86th Constitutional amendent. It says, the state shall provide free and compulsory education to all children the age of 6 to 14 years in such manner as the state may, by law, determine. Today education is considered an important public function and the state is seen as the chief provider of education through the allocation of substantial Budgetry resources and regulating the provision of education. The pre-eminent role of the state in fulfilling the Right To Education is enshrined in 1966 International Covenant on Economic, Social and Cultural rights. With regards to realizing the Right to Education the World Declaration on Education for All states that partnerships between government and non-government organizational, the private sector, local communities, religious groups, and families are necessary. The realization of Right to Education on a national level may be achieved through compulsory education or more specifically free and compulsory primary education as stated in both the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights. So as India is first to made education compulsory and free for all. Formal Education is given to everybody without any discrimination of sex, caste, creed and colour. Education is the powerful tool. which accelerates the process of national growth and development. Moreover, economically and socially marginalized adults and children can left themselves out of miseries of darkness and participate fully as variable assets for their nation only with the help of education. Thus, education is a key towards a successful life. Keeping in view the importance of education, the secondary education in India has been made compulsory through 86th constitutional amendment. Moreover Right to Education has declared as fundamental right by this amendment under Article-emerge as a global leader in achieving the millennium development goal of ensuring that all children complete their secondary education by 2015 as set by UNESCO. The secondary stake holders for providing education are the parents and social authorities and both these entities have to be active: parents, by sending education is supported, thus, it is important that teacher should be aware of Right to Education. If teacher are well aware of Right to Education then only he/she can make the students to enjoy its benefits and motivate them to enroll in education. Moreover, if the teacher is fully awakened about the Right Education only then he/she will not dare to exploit the child.
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Jim, Alice Ming Wai. "Mise en perspective chiasmique des histoires de l’art global au Canada." Article cinq 9, no. 1 (October 17, 2018): 97–111. http://dx.doi.org/10.7202/1052630ar.
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This article offers a critical perspective on the pedagogical direction of what I call “global art histories” in Canada by addressing the apparent impasse posed by the notion of what is euphemistically called “ethnocultural art” in this country. It examines different interpretations of the latter chiefly through a survey of course titles from art history programs in Canada and a course on the subject that I teach at Concordia University in Montreal. Generally speaking, the term “ethnocultural art” refers to what is more commonly understood as “ethnic minority arts” in the ostensibly more derisive discourses on Canadian multiculturalism and cultural diversity. The addition of the term “culture” emphasizes the voluntary self-definition involved in ethnic identification and makes the distinction with “racial minorities.” “Ethnocultural communities,” along with the moniker “cultural communities” (or “culturally diverse” communities), however, is still often understood to refer to immigrants (whether recent or long-standing), members of racialized minorities, and even First Nations, Inuit, and Métis peoples. Not surprisingly, courses on ethnocultural art histories tend to concentrate on the cultural production of visible minorities or ethnocultural groups. However, I also see teaching the subject as an opportunity to shift the classification of art according to particular geographic areas to consider a myriad of issues in myriad of issues in the visual field predicated on local senses of belonging shaped by migration histories and “first” contacts. As such, ethnocultural art histories call attention to, but not exclusively, the art of various diasporic becomings inexorably bound to histories of settler colonialism and Indigenous sovereignty. This leads me to reflect on some aspects of Quebec’s internal dynamics concerning nationalism and ethnocultural diversity that have affected the course of ethnocultural art histories in the province. I argue that the Eurocentric hegemonic hold of ethno-nationalist discourses on art and art history can be seen with particular clarity in this context. Moreover, I suggest that these discourses have hindered not only the awareness and study of art by so-called culturally diverse communities but also efforts to offer a more global, transnational, and heterogeneous (or chiastic) sense of the histories from which this art emerges. In today’s political climate, the project that is art history, now more than ever, needs to address and engage with the reverse parallelism that chiastic perspectives on the historiography of contemporary art entail. My critique is forcefully speculative and meant to bring together different critical vocabularies in the consideration of implications of the global and ethnic turns in art and art history for the understanding of the other. I engage in an aspect less covered in the literature on the global turn in contemporary art, namely the ways in which the mutual and dialectical relation between “cultural identity,” better described as a “localized sense of belonging” (Appadurai) and the contingency of place may shape, resist, or undermine the introduction of world or global art historical approaches in specific national institutional sites. I argue a more attentive politics of engagement is required within this pedagogical rapprochement to address how histories not only of so-called non-Western art but also diasporic and Indigenous art are transferred holistically as knowledge, if the objective is to shift understandings of the other by emphasizing points of practice in art history as a field, rather than simply the cultural productions themselves. I propose the term “global art histories” as a provisional rubric that slants the study of globalism in art history to more explicitly include these kinds of located intercultural negotiations.
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Kolosova, I. V. "Buddhism in Central Asia and Russia: History and Present Stata." Post-Soviet Issues 7, no. 2 (June 3, 2020): 237–49. http://dx.doi.org/10.24975/2313-8920-2020-7-2-237-249.
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The article considers the history of Buddhism in Central Asia and in Russia. It outlines the main periods of development and special features of Buddhism in the region, its influence on the local culture. It explorers the contemporary state of the Buddhist sangha in Russia and Central Asian countries.Central Asia has played an important role in the development of Buddhism as a world religion. In I-III centuries A.D. missionaries from Central Asia carried out the sermon of the Buddhist teachings. The archeological findings illustrate the massive spread of Buddhism on the wide territories of the region which were part of the Kushan Kingdom. The second period of the flourishing of Buddhist teaching falls on the V – first part of the VIII centuries, when the geography on Buddhism in the region expanded, and it peacefully co-existed with other religions.By IX century, when the territories of the contemporary Uzbekistan, Kyrgyzstan, Turkmenistan and Tadjikistan stayed under the rule of Umayyad and Abbaside Caliphate, Islam eventually ousted Buddhism from these lands.The third period of rise of Buddhism in the region started with the appearance of Dzungars who aspired to take hold of the lands of Kazahstan. From 1690 to 1760 Central Asian region had become an area of struggle for the hegemony between the Buddhist Dzungarian khanate and China. The Dzungars promoted the spread of Buddhism in the Eastern part of Kazahstan and Northern part of Eastern Turkestan. The entry of Western Turkestan into the Russian Empire put an end to external threats and internal feudal strife. It gave the start to the process of consolidation of the Central Asian nations, which recognized their belonging to Muslim Ummah. In the absence of Dzungar and Chinese factors the influence of Buddhism in the region almost stopped.By the end of the XX century with the renaissance of religiosity on the post-Soviet space the interest to Buddhism slightly raised. However, at the present moment the number of the Buddhists in the region is insignificant. Among the followers of Buddhism the main place is taken by the Korean diaspora, residing in Central Asia since 1937. There also exist some single neo-Buddhist communities in the region.Buddhism made its contribution to the development of the unique socio-cultural identity of Russia as Eurasian by it’s nature. Buryatia, Kalmykia, Tuva, as well as several parts of Altai, Irkutsk and Chita regions represent historical areas of the spread of Buddhist teaching. At the present moment the Russian Buddhist sangha contains of the major independent centers in Buryatia, Kalmykia, Tuva, Moscow and St.Petersburg.Buddhism plays and important part in socio-cultural space of Russia, gradually moving far beyond the borders of the regions of its traditional location. Popularity of the Buddhist philosophy derives from the range of grounds, among which are the closeness of some of its principles to contemporary scientific ideas, first of all to cognitive sciences, as well as openness to dialogue with other cultural and religious traditions, humanism, ethics of non-violence and ideas of common responsibility.
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Cris E. Hughes, Mary P. Rogers, Amanda C. Owings, Barbara Petzelt, Joycelynn Mitchell, Harold Harry, Theresa Williams, et al. "Genetic Structure of First Nation Communities in the Pacific Northwest." Human Biology 88, no. 4 (2016): 251. http://dx.doi.org/10.13110/humanbiology.88.4.0251.
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Delion, Carole. "A First Nation Economic Development Model." Papers in Canadian Economic Development 16 (February 6, 2017): 10–22. http://dx.doi.org/10.15353/pced.v16i0.62.
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Achieving balance is not an easy task for First Nations, as there are numerous obstacles to overcome by manoeuvring through the legislative processes at the federal and provincial jurisdictional levels. The goal of this paper is to explore how to grow a sustainable economic development model within a First Nation, using the example of Aamjiwnaang First Nation, a small community that is located in southern Ontario. It will document the development and evolution of Aamjiwnaang’s economic development model, named A Healthy Tree, which is founded on Elder and Aamjiwnaang Chief Gerald Maness, Sr.’s concept of the community as a tree. The paper will demonstrate the steps taken and the best practices used for turning obstacles into opportunities. Finally, it will address a major issue facing the Aamjiwnaang Band Council: how it can proceed when the Head Lease expires in 2025.Keywords: First Nations, communities, economic development, strategic planning, industrial parks
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McGregor, Lorrilee, Pamela Toulouse, Marion Maar, and Nancy L. Young. "Caregivers’ Perspectives on the Determinants of Dietary Decisions in Six First Nation Communities." International Journal of Indigenous Health 13, no. 1 (August 23, 2018): 122–39. http://dx.doi.org/10.32799/ijih.v13i1.30306.
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Colonialism is a fundamental determinant of Indigenous people’s health in Canada, yet little is known about its effects on food systems and dietary decisions in First Nation communities. A socioecological approach was used to explore the determinants of dietary decisions made by Indigenous caregivers. Conclusions are drawn from a narrative analysis of eight focus groups involving 33 caregivers in six First Nation communities. Caregivers identified the changes that they have observed in how food is procured, distributed, processed and prepared, along with the nutritional consequences and the sociocultural meanings of these changes. Determinants such as participation in the wage economy, low income, hunting and fishing regulations, availability of fish and game, and the proliferation of inexpensive, processed foods have altered the food systems and influenced dietary decisions made by caregivers in six First Nation communities. Initiatives such as community gardens, community freezers and community hunting camps are ways that these communities are seeking to regain food sovereignty.
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Roy, Prof Sanjoy. "Teaching Caste & Reservation in Classroom Setting: Effort towards Anti-oppressive Social Work Practice." American Research Journal of Humanities and Social Sciences 7, no. 1 (May 22, 2021): 1–9. http://dx.doi.org/10.21694/2378-7031.21010.
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On the whole and equal representation of the people serve a sense of identity for the nation building for any country in the world. A country of assimilating people across borders is one nation and reflects common sentiments. Therefore communities which are backward education- ally, economically, culturally and in other respects, should be given more priority for their overall development. In India there have been specified many
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Peters, Jehu, and Don Metz. "Using Graph Theory to Understand First Nations Connections." Mathematics Teacher 109, no. 4 (November 2015): 311–13. http://dx.doi.org/10.5951/mathteacher.109.4.0311.
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Eni, Rachel, and Wanda Phillips-Beck. "Transcending jurisdictions: developing partnerships for health in Manitoba First Nation communities." International Journal of Circumpolar Health 70, no. 4 (February 18, 2011): 434–39. http://dx.doi.org/10.3402/ijch.v70i4.17837.
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Karunanayake, Chandima P., Vivian R. Ramsden, Clifford Bird, Jeremy Seeseequasis, Kathleen McMullin, Mark Fenton, Robert Skomro, et al. "Seasonal Changes in Sleep Patterns in Two Saskatchewan First Nation Communities." Clocks & Sleep 3, no. 3 (August 11, 2021): 415–28. http://dx.doi.org/10.3390/clockssleep3030029.
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Sleep is crucial for maintaining the recovery and restoration of the body and brain. Less sleep is associated with poor mental and physical performance. Seasonal changes in sleep patterns can be observed. This paper examines seasonal effects on sleep timing, duration, and problems in two Cree First Nation communities in Saskatchewan, Canada. Data were available from a community survey of 588 adults aged 18 years and older (range: 18–78 years) with 44.2% males and 55.8% females. Results are presented using descriptive statistics and a binary logistic-regression model to identify the association between seasonal changes in sleep patterns, and demographic, social, and environmental factors. The participants reported sleeping the least during the spring and summer months and sleeping the most during the fall and winter months. This was further confirmed by sleep hours and the lower proportion of recommended hours of sleep during the spring and summer, and a higher proportion of longer sleep duration during the fall and winter months. There was no significant variation in sleeping onset and wake-up times by season. Overall, there were no significant differences in the prevalence of sleep deprivation, insomnia, and excessive daytime sleepiness by season. When stratified by age group and sex, some differences existed in the prevalence of sleep problems by season. More than two-thirds (68.6%) of the participants reported that there was a change in sleep patterns across seasons, and about 26.0% reported a very or extremely marked change in sleep patterns across seasons. Changes in sleep patterns by season were related to money left at the end of the month and damage caused by dampness in the house.
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Baijius, Warrick, and Robert J. Patrick. "“We Don’t Drink the Water Here”: The Reproduction of Undrinkable Water for First Nations in Canada." Water 11, no. 5 (May 23, 2019): 1079. http://dx.doi.org/10.3390/w11051079.
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First Nation communities in Canada are disproportionately plagued by undrinkable water and insufficient household sanitation. In addition, water resource management in First Nation communities has long been a technocratic and scientific mission controlled by state-led authorities. There has been limited engagement of First Nations in decision-making around water management and water governance. As such, problems associated with access to drinkable water and household sanitation are commonly positioned as hydrological or environmental problems (flood or drought) to be fixed by technical and engineering solutions. This apolitical reading has been criticized for not addressing the root cause of the First Nation water problem, but instead, of reproducing it. In this paper, an approach using political ecology will tease out key factors contributing to the current water problem in many First Nation communities. Using case study research set in source water protection planning, this paper explains how persistent colonial practices of the state continue to reproduce undrinkable water and insufficient household sanitation. Solutions to this ‘water problem’ require greater attention to First Nations water governance capacity and structures.
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Görlach, Manfred. "Language and Nation." English World-Wide 18, no. 1 (January 1, 1997): 1–34. http://dx.doi.org/10.1075/eww.18.1.02gor.
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The concept of linguistic nationalism is first recorded for England in the 16th century, when the dominance of English had to be re-established in fields like the law, science and administration. In the centuries that followed, statements underlining the link between national language and nation are few — even on the Celtic fringe. It was the American Revolution which gave birth to a new centre of anglophones proud of their independent standards; a similar development but with increasingly weaker results has affected Australia, New Zealand, Canada and South Africa. Second-language countries like India are trailing even further behind, not to mention the problems of creole communities like those in the Caribbean, West Africa or the Southwest Pacific. My paper looks at these communities for evidence of a correlation between linguistic and political independence, standardization and prestige associated with use of the vernacular, and discusses problems connected with the development of alternatives like the standardization of an indigenous language to serve as a badge of national prestige, and as an expression of democratic intentions.
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MacKinnon-Ottertail, Devon. "Developing a First Nation community skills inventory." Papers in Canadian Economic Development 16 (February 6, 2017): 1–9. http://dx.doi.org/10.15353/pced.v16i0.61.
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First Nation communities have been presented a stronger role in mining and forestry developments by recent court judgements on governments’ duty to consult. Negotiations with mining companies have often included employment for community members in any Memorandum of Understanding (MOU). When jobs are presented by mining companies, the forestry industry, and other employers, there is no current system for First Nation Administrators to determine if community members have the pre-requisite skills, experience and qualifications that the employer is looking for and this has led to missed opportunities.To act on these prospects, Eagle Lake First Nation (ELFN) developed a system for tracking any training offered by the Band and created a skills inventory for additional training and certifications that community members have completed either on-reserve or off-reserve. This paper will document the development of this system.Keywords: First Nations, employment, recruitment, human resources, skills, community skills inventory, Ontario, Canada.
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Lavoie, Josée G., Wanda Phillips-Beck, Kathi Avery Kinew, Stephanie Sinclair, Grace Kyoon-Achan, and Alan Katz. "Is Geographical Isolation Associated with Poorer Outcomes for Northern Manitoba First Nation Communities?" International Indigenous Policy Journal 12, no. 1 (January 28, 2021): 1–22. http://dx.doi.org/10.18584/iipj.2021.12.1.10475.
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This study tested the assumption that geographical isolation is associated with poorer population health outcomes among First Nations in Manitoba. Our results show higher premature mortality rates (PMR) in northern communities, declining slower than for any other Manitoba communities. Our results also show lower ambulatory care sensitive conditions (ACSC) hospitalization rate in the North, suggesting barriers to prevention and early diagnosis. There remains a large gap in ACSC hospitalization rates between First Nations and all Manitobans. Further research is warranted to understand the relationship between the changes in the rates of ACSC and the difference in the rates between northern and southern communities.
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Montesanti, Stephanie, Wilfreda E. Thurston, David Turner, and Reynold Medicine Traveler. "A First Nations Framework for Emergency Planning." International Journal of Indigenous Health 14, no. 1 (May 6, 2019): 85–106. http://dx.doi.org/10.32799/ijih.v14i1.31952.
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In June 2013, a severe flooding of the Bow and Elbow Rivers affected southern Alberta, a province in Canada. The flood was subsequently described to be the costliest natural disaster in Canadian history. Among the hardest hit communities was the Siksika First Nation, located on the Bow River banks about 100 kilometers east of the city of Calgary.A community-university partnership was formed to document the Siksika First Nation community-based response to the health and social effects to their community from the flood. Our qualitative case study sought to: (1) document Siksika First Nation’s response to the health and social impacts resulting from flood in their community; and (2)develop a culturally appropriate framework for disaster and emergency planning in First Nations communities. The Siksika’s work to mitigate the impact of the flood followed a holistic or socio-ecological model that took the determinants of population health into consideration.
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Bergholz, Max. "Thinking the Nation." American Historical Review 123, no. 2 (April 1, 2018): 518–28. http://dx.doi.org/10.1093/ahr/rhy002.
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Abstract In “Thinking the Nation,” Max Bergholz offers a reappraisal of Benedict Anderson’s seminal 1983 book Imagined Communities: Reflections on the Origin and Spread of Nationalism. He does so through the telling of a set of interconnected stories. The first is the story of Anderson himself—who he was as a scholar and how the world in which he lived shaped his unique approach to nationalism. The second is the story of the reaction to his book in the immediate aftermath of its publication, and the subsequent ways in which historians derived inspiration from this work. The third and final story concerns the lasting contribution of Imagined Communities. The telling of these stories suggests that the continuing relevance of Anderson’s book seems to be not its specific historical explanation of the origin and spread of nationalism, but rather how it reorients its readers’ analytical gaze away from focusing largely on ideology, elites, and socioeconomic change, and toward cognitive processes of nationalism. In so doing, Anderson provides those seeking to tell histories of nationalism with a new conceptual vocabulary to excavate and explain human agency, and specifically the role of the imagination, in the making of nationalism into a real political force.
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Karunanayake, Chandima P., Mark Fenton, Robert Skomro, Vivian R. Ramsden, Shelley Kirychuk, Donna C. Rennie, Jeremy Seeseequasis, et al. "Sleep deprivation in two Saskatchewan First Nation communities: a public health consideration." Sleep Medicine: X 3 (December 2021): 100037. http://dx.doi.org/10.1016/j.sleepx.2021.100037.
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Datta, Ranjan, and William P. Marion. "Ongoing Colonization and Indigenous Environmental Heritage Rights: A Learning Experience with Cree First Nation Communities, Saskatchewan, Canada." Heritage 4, no. 3 (July 20, 2021): 1388–99. http://dx.doi.org/10.3390/heritage4030076.
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Ongoing colonization of the environment and natural resources has negatively impacted environmental heritage rights in many parts of the world, particularly Indigenous environmental rights and their relationships with the environment. For many Indigenous communities, the history of colonialism became a history of dispossession for Indigenous peoples, their land, water, traditional knowledge, and practices. This paper addresses the ongoing environmental heritage conflict between the Cree First Nation communities’ traditional environmental heritage practices and developmental energy projects in Saskatchewan, Canada. Drawing from a relational research framework, we (Cree First Nation Knowledge Keeper and settler scholar of color) shared our learning reflections from Cree First Nation communities on how energy projects (particularly pipeline leaks) have negatively impacted Indigenous land, water, and traditional heritage and practices. In this paper, we focus our learnings from the Cree First Nation communities on the following questions: Why and how do developmental projects neglect Indigenous heritage rights, particularly environmental heritage rights? What can be or should be done about it? What are our responsibilities as researchers and educators? In this study, we learned about traditional-knowledge-based consultation and solutions to the ongoing challenges of incorporating Indigenous interests into environmental heritage to foster Indigenous environmental heritage rights. We also highlight how Indigenous perspectives on their environmental heritage rights are interconnected with Sustainable Development Goals (SDGs) from our learning reflections, particularly Goal 3, Good Health and Wellbeing, Goal 10, Reduced Inequalities, Goal 13, Climate Action, Goal 15, Life on Land, and Goal 16, Peace, Justice, and Strong Institutions.
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Hutchinson, Peter James, Joan L. Bottorff, Natalie Chambers, Roberta Mowatt, Dennis Wardman, Debbie Sullivan, and Wanda Williams. "What Are the Odds? Community Readiness for Smoke-Free Bingos in First Nation Communities." International Journal of Indigenous Health 7, no. 1 (June 7, 2013): 32. http://dx.doi.org/10.18357/ijih71201112351.
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Community members have identified second-hand smoke exposure among young women and children within First Nations communities as a concern. As part of a community-based research project, we analyzed experiences related to establishing smoke-free public spaces and the challenges related to smoking and bingo. The purpose of this study was to a) describe and compare community smoking at bingo in First Nations communities, and b) draw implications for assessing and supporting community readiness for comprehensive tobacco control policies (TCPs). Data were collected using individual interviews, group discussions, and observations in the community. The establishment of smoke-free public spaces in communities evolved out of concern by people traditionally responsible for the well-being of the community. Despite close proximity and similar socioeconomic contexts, readiness to extend these successes to bingos held in community halls was influenced by three main factors: a) economic drivers, b) the smoking majority, and c) grassroots support. Although models for assessing community readiness provide a useful starting point for understanding local TCP development and implementation in First Nations communities, other factors also need to be considered. Using a comprehensive approach to assessing community readiness has the potential to increase success in extending TCPs and practices in First Nations communities in ways that are culturally relevant, address local conditions, and build on existing efforts.
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Dawson, K., H. Nabih, L. deGoeij, and R. Joseph. "Diabetes and my nation: a model program for diabetes teaching and treatment in aboriginal communities." Canadian Journal of Diabetes 33, no. 3 (2009): 279–80. http://dx.doi.org/10.1016/s1499-2671(09)33243-8.
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Rakshit, Roopa, Chander Shahi, M. A. (Peggy) Smith, and Adam Cornwell. "Community Capacity Building for Energy Sovereignty: A First Nation Case Study." Sustainability in Environment 3, no. 2 (June 1, 2018): 177. http://dx.doi.org/10.22158/se.v3n2p177.
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<p><em>Ontario’s 2017 Long-Term Energy Plan has identified the </em><em>Wataynikaneyap Power transmission line </em><em>as a priority project.</em><em> </em><em>The line will connect seventeen remote, off-grid, diesel-dependent First Nation</em><em> </em><em>communitiesin </em><em>northwestern Ontario, Canada to the provincial grid</em><em>. The province’s </em><em>current energy mandates and policies commit program dollars to build the human capacities o</em><em>f the seventeen</em><em> </em><em>Wataynikaneyap Power communities </em><em>through the </em><em>Remote Electrification Readiness Program (RERP)</em><em>. This effort is part of growing interests, changing perspectives, and focus in the continuum of provincial strategies to encourage First Nations to meet their emerging energy transitional needs and to partake in the energy sector.</em></p><p><em>Capacity-building challenges are unique in</em><em> </em><em>the</em><em> </em><em>Wataynikaneyap Power communities because</em><em> </em><em>they experience higher levels of poverty and</em><em> </em><em>socio</em><em> </em><em>economic inequities, are subjected to antiquated and unjust institutional structures, are following a legal and self-governance status, and are maintaining distinct cultures and ways of life.</em></p><p><em>Capacity building as a concept is wide-ranging</em><em> </em><em>and offers</em><em> </em><em>a multitude of expressions</em><em> </em><em>and interpretations. For </em><em>the </em><em>Wataynikaneyap Power communities</em><em>, capacity building</em><em> has offered the opportunity</em><em> </em><em>to exert their inherent rights and to increase their participation in local and regional energy planning and development.</em></p><em>This community-based research is derived from grassroots ethnographic community observation. Through a case study of one of the Wataynikaneyap Power communities, Poplar Hill First Nation, the paper will: a) elucidate a working example of an Indigenous capacity-building process through the RERP; b) demonstrate that capacity development is a key building block for self-determination and to achieve energy sovereignty; and c) illustrate the broader scope of learnings and pathways to effective capacity building for Indigenous communities that will drive energy development initiatives and actions in Canada’s expansive energy sector.</em>
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Prusak, S. Yvonne, Ryan Walker, and Robert Innes. "Toward Indigenous Planning? First Nation Community Planning in Saskatchewan, Canada." Journal of Planning Education and Research 36, no. 4 (July 8, 2016): 440–50. http://dx.doi.org/10.1177/0739456x15621147.
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“Indigenous planning” is an emergent paradigm to reclaim historic, contemporary, and future-oriented planning approaches of Indigenous communities across western settler states. This article examines a community planning pilot project in eleven First Nation reserves in Saskatchewan, Canada. Qualitative analysis of interviews undertaken with thirty-six participants found that the pilot project cultivated the terrain for advancing Indigenous planning by First Nations, but also reproduced settler planning processes, authority, and control. Results point to the value of visioning Indigenous futures, Indigenous leadership and authority, and the need for institutional development.
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Cutcliffe, John R. "Toward an Understanding of Suicide in First-Nation Canadians." Crisis 26, no. 3 (May 2005): 141–45. http://dx.doi.org/10.1027/0227-5910.26.3.141.
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Abstract. Despite having a suicide rate that is consistently higher than the national Canadian average, our understanding of suicide within First-Nation Canadians is limited. Furthermore, our historical research endeavors in this area have tended to focus on clarifying characteristic symptoms, symptom clusters, and risk factors; establishing causal links; and identifying clinical phenomena associated with the presence of increased risk and have tended to use quantitative methods. The “voice” of the suicidal First-Nation person is largely “silent” within this literature and, as a result, any understanding we have of this issue is unbalanced and incomplete. Accordingly, this paper makes the case for adding a complementary (or shifting the existing) research emphasis for studying suicide within First-Nation Canadian communities. It suggests a complimentary strategic research activity that is more concerned with qualitative methods: A model that augments the current understanding of the “developmental-existential” model of suicide by accessing and articulating the “voices” of the First-Nation people themselves.
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Irvine, Alison, Corinne Schuster-Wallace, Sarah Dickson-Anderson, and Lalita Bharadwaj. "Transferrable Principles to Revolutionize Drinking Water Governance in First Nation Communities in Canada." Water 12, no. 11 (November 4, 2020): 3091. http://dx.doi.org/10.3390/w12113091.
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There are analogous challenges when it comes to the management and provision of health services and drinking water in First Nations reserves in Canada; both represent human rights and both involve complex and multijurisdictional management. The purpose of this study is to translate the tenets of Jordan’s Principle, a child-first principle regarding health service provision, within the broader context of First Nation drinking water governance in order to identify avenues for positive change. This project involved secondary analysis of data from 53 semi-structured, key informant (KI) interviews across eight First Nation communities in western Canada. Data were coded according to the three principles of: provision of culturally inclusive management, safeguarding health, and substantive equity. Failure to incorporate Traditional Knowledge, water worldviews, and holistic health as well as challenges to technical management were identified as areas currently restricting successful drinking water management. Recommendations include improved infrastructure, increased resources (both financial and non-financial), in-community capacity building, and relationship building. To redress the inequities currently experienced by First Nations when it comes to management of and access to safe drinking water, equitable governance structures developed from the ground up and embedded in genuine relationships between First Nations and Canadian federal government agencies are required.
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Hui, Amy, Wanda Phillips-Beck, Rhonda Campbell, Frances Desjarlais, Nathan Nickel, Kellie Thiessen, BRANDY A. Wicklow, et al. "58 - Moms in Motion − Innovative Lifestyle Prenatal Program in Manitoba First Nation Communities." Canadian Journal of Diabetes 43, no. 7 (October 2019): S23—S24. http://dx.doi.org/10.1016/j.jcjd.2019.07.067.
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Kyoon-Achan, Grace, Wanda Phillips-Beck, Kathi Avery Kinew, Josée G. Lavoie, Stephanie Sinclair, and Alan Katz. "Our People, Our Health: Envisioning Better Primary Healthcare in Manitoba First Nation Communities." International Indigenous Policy Journal 12, no. 1 (February 4, 2021): 1–22. http://dx.doi.org/10.18584/iipj.2021.12.1.13561.
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Recognizing the right of self-determination of Indigenous Peoples is essential to improving the state of community-based primary healthcare of First Nations in Canada. Understanding communities’ priorities and local health agendas is critical for primary healthcare transformation. We used a community-based participatory research approach to engage our partners: Nanaandawewiwgamig, the First Nations Health and Social Secretariat of Manitoba, and eight First Nation communities. Community-based research assistants conducted 183 in-depth interviews in their respective First Nations. Key themes that emerged from these interviews include primary prevention focused on health and social determinants; an integrated healthcare system providing access to both Western and First Nations traditional health knowledge; infrastructure improvement; youth engagement; healthcare leadership; investing in community-based human resources; and promoting culturally respectful, responsive, geographically sensitive, and outcomes-oriented care. Policy approaches could implement some local priorities with direct impact on healthcare, while other social determinants will create indirect, albeit critical, conditions for health and healthcare changes over time.
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Labach, M. "NATIVE CULTURE AS SPIRITUAL PROTECTION OF PERSONALITY IN THE ERA OF GLOBALIZATION." Bulletin of Lviv State University of Life Safety 20 (January 24, 2020): 115–21. http://dx.doi.org/10.32447/20784643.20.2019.18.
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The problem of preserving national consciousness, ethnic identity and spiritual stability of the individual under the conditions of globalization is considered. In the twentieth century, globalization became a kind of challenge to the individual and to the humanity as a whole, since it put each country in the need to preserve its own identity, because it threatened the existence of peoples as national communities. The article focuses on the problem of preserving national identity as a spiritual protection of the individual, in particular, it stresses the issues what modern higher school can do for this purpose while teaching and educating a young man. Scientists who study this problem in the humanitarian sphere mainly distinguish its humanistic and anthropocentric aspects, which, in fact, are of most interest to the author. Therefore, cherishing the value of each individual who is a member of the national community is the first idea that should be strengthened in modern educational space. For a long time, the formation of the Ukrainian nation and its mentality, independence, democratic principles of life have been fundamental principles for our people, indeed, they are the security sphere in the assimilation processes that do accompany globalization. The formation of the consciousness of a person who knows and understands these principles will probably be successful provided that all the achievements of the Ukrainian culture and language, i.e. the concepts that have always played an extremely important role in the mentality of our people. Several directions to educate a modern citizen and specialist are distinguished, namely: under the conditions of globalization and its distribution, to use the content and technologies of global education not only in the way of the unique multiculturalism, but also to develop it in order to strengthen the national consciousness in understanding the value of own culture in the multicultural world; to emphasize the need to integrate national culture in the context of European and world one, as it is self-sufficient, extremely interesting, original, and due to its culture Ukraine can make itself known to the world; to instill aesthetic culture for cadets and students, to develop aesthetic tastes, inter-est in national and world cultural heritage, thereby, influencing the formation of emotional intelligence; to use all avail-able means of media education which provide almost unlimited opportunities to study academic disciplines and to get acquainted with the cultural educational materials of the virtual space, etc.It is emphasized that higher education should actively teach and educate not a marginal person, but a highly educat-ed, conscious intellectual, who, being a highly skilled specialist a particular industry, will also become a worthy citizen of his / her State, as well as a cultural personality. A powerful tool for such formation is the humanitarian academic disci-plines, in particular, «Ukrainian language and culture», which are taught according to the curricula of all the specialties.
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Belanger, Yale D., Robert J. Williams, and Jennifer N. Arthur. "CASINOS AND ECONOMIC WELL-BEING: EVALUATING THE ALBERTA FIRST NATIONS’ EXPERIENCE." Journal of Gambling Business and Economics 5, no. 1 (January 2, 2013): 23–45. http://dx.doi.org/10.5750/jgbe.v5i1.563.
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Many of Canada’s First Nations have introduced casinos as an economic strategy to help mitigate existing socio-economic disparities. In total 17 First Nation casinos currently operate in the Canadian provinces of British Columbia, Alberta, Saskatchewan, Manitoba and Ontario, while the provincial Nova Scotia First Nations operate ‘Video Lottery Terminal (VLT) palaces’ (i.e., no table games). Although the economic benefits of Native casinos in the United States are well documented, there is very little research to determine whether the same effects exist in Canada. The present research seeks to partly fill this void by evaluating the impact of the recent introduction of casinos to Alberta First Nation (i.e., reserve) communities. Findings show that there is significant variability in the economic benefits between communities. Nonetheless, it is clear that, in general, the introduction of casinos in Alberta has broad economic benefits to Alberta First Nations.
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Shanneik, Yafa, Chris Heinhold, and Zahra Ali. "Mapping Shia Muslim Communities in Europe." Journal of Muslims In Europe 6, no. 2 (December 4, 2017): 145–57. http://dx.doi.org/10.1163/22117954-12341345.
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AbstractThis article provides an introduction to the special issue onMapping Shia Muslim Communities in Europe.1 With six empirically rich case studies on Shia Muslim communities in various European countries, this issue intends: first, to illustrate the historical developments and emergence of the Shia presence in Europe; second, to highlight the local particularities of the various Shia communities within each nation state and demonstrate their transnational links; and third, to provide for the first time an empirical comparative study on the increasingly visible presence of Shia communities in Europe that fills an important gap in research on Muslims in Europe.
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Spicer, Neal, Brenda Parlee, Molly Chisaakay, and Doug Lamalice. "Drinking Water Consumption Patterns: An Exploration of Risk Perception and Governance in Two First Nations Communities." Sustainability 12, no. 17 (August 24, 2020): 6851. http://dx.doi.org/10.3390/su12176851.
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Many Indigenous communities across Canada suffer from the lack of access to clean drinking water; ensuring individuals and communities have safe water to drink either from their home or from their local environment requires the consideration of multiple factors including individual risk perception. In collaboration with local leaders, semi-structured interviews (n = 99) were conducted over a two-year period in the Dene Tha’ First Nation and Kátł’odeeche First Nation to unpack the issue of risk perception and its meaning to local community members. These local metrics of risk perception including smell, taste, safety, health fears and level of concern were then used to explore patterns in other data on drinking water consumption patterns and bottled water use. The results are consistent with previous research related to water insecurity and indicate that both communities consume more bottled water than the average Canadian. Results also varied by jurisdiction; those in Alberta indicated much higher levels of concern and a greater degree of bottled water consumption.
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Arsenault, Rachel. "Water Insecurity in Ontario First Nations: An Exploratory Study on Past Interventions and the Need for Indigenous Water Governance." Water 13, no. 5 (March 6, 2021): 717. http://dx.doi.org/10.3390/w13050717.
Full textAbstract:
In 2018, I began an exploratory study involving fourteen Ontario First Nation participants that examined some First Nation water security challenges and opportunities. In acknowledgment that many of the government assessments, reports, and investments to date have failed, this study aims to determine the causes of the water crisis as well as potential solutions by sharing Indigenous perspectives and recommendations on water governance and security. During the study, Indigenous participants were asked interview questions regarding their water and wastewater systems, their historical and current water security conditions, and if they had recommendations for achieving water security in First Nations. The analysis from these interviews demonstrated that there were ten different themes for water security and insecurity in First Nation communities as well as a set of four recommendations shared by the fourteen participants. The participant recommendations are: (1) that Traditional Knowledge (TK) and Indigenous laws be included in water security initiatives and water governance; (2) that provincial and federal governments work with Indigenous communities on their water security challenges and opportunities; (3) that First Nation leadership develops and implements community water protection plans; (4) that Indigenous communities establish an oversight committee or body for monitoring tourist ventures and extractive development projects such as mining on their territories. This paper will also discuss how an Indigenous research paradigm can be applied during the research process to ensure that the information is captured from the Indigenous perspectives of the participants.