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                  <text>Multigenerational Legacies of Trauma of Indigenous Canadians (First Nations, Métis, Inuit)</text>
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              <text>Fielding Graduate University ProQuest Dissertations &amp; Theses</text>
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              <text>This phenomenological study explored how Indigenous peoples experience healthcare in Northern Ontario. Sixteen Indigenous adults from a small rural Indigenous community in Northern Ontario were interviewed, eight participants were women and eight were men. Eight participants lived on reserve and eight lived off reserve. Their healthcare experiences were analyzed and summarized into themes of positive experiences, stereotyping, long ED wait time, knowledge of healthcare system, and cultural safety. Six main findings emerged. One of the major findings was that many participants were happy with their healthcare services, which is different from the current literature that centers on negative experiences. This satisfaction may relate to the small reserve community, that many members know the healthcare providers at the nearby hospitals and medical clinics. In a second major finding, however, participants did experience racism and stereotyping and perceived differential treatment and lack of empathy, as indicated in the current literature. Many participants also experienced long waiting time in ED and this aligned with the literature. Fourth, agency emerged in the findings. Some participants felt that their good knowledge of the healthcare system and speaking up helped them in acquiring better healthcare services. Fifth, many participants indicated cultural safety and sensitivity are important in their healthcare and suggested the healthcare facilities implement cultural training as well as making an effort to display some Indigenous artwork to help Indigenous peoples feel welcomed in such facilities. A sixth main finding of this study was that many participants valued the Indigenous health centres where Indigenous traditional health practices and Western medicine co-exist. It is proposed that health centres/hospitals should be built based on Indigenous worldviews and traditional medicine and health practices, with importation and integration the Western healthcare system into these settings.</text>
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                  <text>Multigenerational Legacies of Trauma of Indigenous Canadians (First Nations, Métis, Inuit)</text>
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              <text>&lt;a href="https://journals.sagepub.com/doi/pdf/10.1177/26323524241264880"&gt;https://journals.sagepub.com/doi/pdf/10.1177/26323524241264880&lt;/a&gt;</text>
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              <text>Background: Individuals experiencing socioeconomic inequity have worse health outcomes&#13;
and face barriers to palliative and end-of-life care. There is a need to develop palliative care&#13;
programs tailored to this underserved population.&#13;
Objectives: To understand the characteristics and symptom profiles of a group of urban&#13;
patients experiencing socioeconomic inequity and receiving palliative care.&#13;
Design: Descriptive exploratory analysis of a patient dataset. The patient dataset was&#13;
generated through a pilot research study with patients experiencing socioeconomic inequity&#13;
and life-limiting illness who received a community-based palliative care intervention.&#13;
Methods: The intervention took place over 1year in the Palliative Care Outreach and Advocacy&#13;
Team, a community-based urban palliative care clinic in Edmonton, Alberta, Canada, serving&#13;
persons experiencing socioeconomic inequity. Participants had to be at least 18 years of age,&#13;
be able to communicate in English, require palliative care for a life-limiting illness, and be&#13;
able to consent to inclusion in the study.&#13;
Results: Twenty-five participants were enrolled. Participants predominantly identified as male&#13;
and Indigenous, experienced poverty and housing instability, and had metastatic cancer. Our&#13;
participants rated their pain, shortness of breath, and anxiety as more severe than the broader&#13;
community-based palliative care population in the same city. Most patients died in inpatient&#13;
hospices (73%).&#13;
Conclusion: Our analysis provides an in-depth picture of an understudied, underserved&#13;
population requiring palliative care. Given the higher symptom severity experienced by&#13;
participants, our analysis highlights the importance of person-centered palliative care.&#13;
We suggest that socioeconomic inequity should be considered in patients with life-limiting&#13;
illnesses. Further research is needed to explore palliative care delivery to those facing&#13;
socioeconomic inequity.</text>
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                <text>Describing the Characteristics and Symptom Profile of a Group of Urban Patients Experiencing Socioeconomic Inequity and Receiving Palliative Care: A descriptive exploratory analysis</text>
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              <text>&lt;a href="https://central.bac-lac.gc.ca/.redirect?app=fonandcol&amp;amp;amp;id=3368347&amp;amp;amp;lang=eng&amp;amp;amp;ecopy=c034233"&gt;https://recherche-collection-search.bac-lac.gc.ca/eng/Home/Record?app=fonandcol&amp;amp;idNumber=3368347&amp;amp;ecopy=c034233&lt;/a&gt;</text>
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                <text>Woman from the Kainai First Nation (Blood Tribe) seated on a horse pulling a travois loaded with logs, Fort Whoop-Up, Alberta</text>
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              <text>&lt;a href="https://doi.org/10.1177/13634615241260624"&gt;https://doi.org/10.1177/13634615241260624&lt;/a&gt;</text>
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              <text>Research on self- and cultural continuity has contributed to our understanding of resilience processes in Indigenous communities, as connecting oneself to the past, present, and future of one's family, community, and traditional culture has been found to protect against deleterious developmental outcomes. To examine factors associated with self-continuity for Indigenous youth in the current study, Indigenous youth from six rural Ojibway and Métis communities in Treaty 2 Territory completed self-report questionnaires aimed at understanding the relationship between the concept of oneself across time and protective and risk factors at different systemic levels (family, community, culture, and colonial). The concept of oneself across time was measured by self-efficacy (global self-worth) and future orientations (optimism and sense of self in the future). The findings indicated that connectedness to caregivers, siblings, friends, neighborhoods, and culture was associated with higher self-efficacy, seeing oneself as more connected to the future, and seeing the future more positively. These findings support the notion that familial, community, and cultural connectedness are associated positive self-concepts in the present and future, which aligns with our understanding of self- and cultural continuity in Indigenous communities.</text>
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                <text>An exploration of self-continuity for rural Indigenous youth: Considering the influence of community and cultural factors on perceiving oneself across time</text>
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              <text>The inability to address institutional harm is a criticism of Western, liberal democracies and is particularly pertinent for settler colonial contexts where violence is structural and often seen as occurring solely in the past. Through a lens of “implication,” as developed in Michael Rothberg’s 2019 book The Implicated Subject, I assess the role of collective responsibility of and for settler colonial institutions. Through a case study of the Canadian Truth and Reconciliation Commission’s Mandate and Calls to Action, alongside a review of the commission’s summary reports, I evaluate how institutions in settler colonial contexts see themselves implicated (or not) for colonial policies and how these forms of responsibility are negotiated within transitional justice processes. The lens of implication can be a catalyst for understanding our associated relationality to institutional harm/violence, how we are involved in it, and how we can begin to recognize the potential for its dismantling.</text>
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              <text>This journal article emanates from my original Dissertation-in-Practice (DiP) focusing on the integration of Indigenous culture and academics at Riverview High School, within the Prairie Lakes School District (both names are pseudonyms) in Manitoba, Canada. The article addresses the long-standing Problem of Practice (PoP) concerning the underachievement and lack of engagement among Indigenous students as evidenced by four-year graduation data released by the Manitoba government’s Ministry of Education and Early Childhood Learning. Utilizing a collaborative, community-based approach informed by Indigenous perspectives and change management principles, this article proposes a transformative framework. Key theoretical constructs, including “Two-Eyed Seeing” (Etuaptmumk), TribalCrit, and Deming’s PDSA cycles, are employed to analyze the PoP and guide the change process. The article explores my positionality as a Red River Métis educator, the importance of voice and equity, and the alignment with the Truth and Reconciliation Commission of Canada’s Calls to Action and the United Nations Declaration on the Rights of Indigenous Peoples. It details the problem posed, proposed solutions, communication strategies, and evaluation frameworks, culminating in a call for urgent and sustained action.</text>
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              <text>This paper explores and provides context for resolving a problem of practice which identifies Rivertown District School Board’s (pseudonym) oppression of the Indigenous learning communities it serves. This paper identifies the gaps between the current state of Indigenous Education at Rivertown District School Board against the minimum global standards for Indigenous Education defined in the United Nations Declaration on the Right of Indigenous Peoples and draws further comparison to traditional Indigenous Education through Indigenous scholarship. The writer’s personal journey with Indigenous Knowledge constructs such as land-based knowledge, Seven Generations Teachings, Seven Sacred Grandfather Teachings, Mino-Bimaadiziwin, and Blood Memory are discussed to help Indigenous readers resolve their own inquiries. The writer reveals his individual and familial experiences with colonialism and racialization in order to shed light on the importance of self-advocacy and leveraging international Indigenous human rights policies. A unique Indigenous leadership approach described as a “Sweetgrassroots” leadership approach, which draws inspiration from the calming and balancing effects of the sacred circumboreal plant sweet grass, combined with the democratic, natural, critical, and feminist aspects of Indigenous leadership, is created to explore the problem of practice. Four solutions to address the problem of practice are proposed. As a result, a holistic plan is identified as the best solution which empowers Rivertown First Nation (pseudonym) students and the surrounding community to lead the reform of Indigenous Education in RDSB utilizing a “Sweetgrassroots” change framework, implementation plan, and knowledge mobilization plan.</text>
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              <text>Oppressive and discriminatory systems, laws, and policies impact people collectively over many generations, such as Indigenous Peoples in Canada. Reconciling such harms requires a collective effort from many within a society, meaning it is important to understand who is likely to be a source of support and why. Certain groups, such as women and racialized people, are especially likely to express solidarity, yet the underlying reasons for this may differ. In this dissertation, I examined how gender and ethnic/racial background relate to intergroup solidarity and the potential drivers of these relationships: inclusive victim consciousness and emotional responses to injustice. This project included three studies. First, to ensure that the measures I used were psychometrically robust, in Study 1, I developed multi-item scales that measured several emotional domains. In an online study, 280 university students learned about discrimination toward Indigenous Peoples in the child welfare system and then shared how they felt. Using factor analyses, I examined, identified, and retained items to develop scales that measure the domains of love, anger, sadness, feeling sorry, and hope. Further, configural invariance testing suggested the factor structure was similar between gender and ethnic/racial groups. Using these scales, in Study 2, I examined the relationships among gender, ethnicity/race, inclusive victim consciousness, emotions, and solidarity among 352 university students. In Study 3, I examined whether findings generalized in a diverse national sample of 612 adults from across Canada. Using t-tests, correlational analyses, and path analyses, the general pattern of results from Studies 2 and 3 suggest that (1) women express stronger emotions than men when they learn about injustice, and some feelings, such as empathy and feeling sorry, in turn, predict greater solidarity; (2) Racialized participants feel a greater sense of inclusive victim consciousness and in some circumstances, stronger emotions than White participants, which may, in turn, predict iii more solidarity; and (3) of all emotions, empathy is a particularly strong predictor of solidarity, whereas anger is not a significant predictor once other emotions are accounted for. I end with reflections on strengths and limitations, applying an Indigenous lens to quantitative research, and theoretical and applied considerations.</text>
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              <text>&lt;a href="https://doi.org/10.59962/9780774827980-013"&gt;https://doi.org/10.59962/9780774827980-013&lt;/a&gt;</text>
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              <text>Sheryl C. Fabian</text>
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              <text>Numerous books explore the "how to" of qualitative research, but few discuss what it means to actually engage in it. In Demarginalizing Voices, scholars share personal stories about their research with marginalized populations, including Aboriginal peoples, sex workers, the dead and the dying, the imprisoned or recently released, and the homeless and hospitalized. They address issues of activism, emotional attachment, and the challenges of adopting innovative methods within the constraints of ethics review boards. These powerful accounts from the cutting-edge of qualitative research not only create a space in academia that centres marginalized voices, they open up the field to new debates and discussion. -- Provided by publisher.</text>
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                <text>Reconciling the Irreconcilable: Resolving Emotionality and Research Responsibility When Working for the Traumatizer</text>
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                <text>Marginality, Social -- Research -- Methodology</text>
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        <name>Aboriginal peoples</name>
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        <name>psychological abuse</name>
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        <name>trauma</name>
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                  <text>Multigenerational Legacies of Trauma of Indigenous Canadians (First Nations, Métis, Inuit)</text>
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              <text>&lt;a href="https://doi.org/10.1093/intqhc/mzae089"&gt;https://doi.org/10.1093/intqhc/mzae089&lt;/a&gt;</text>
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              <text>Martin Cooke, Tasha Shields</text>
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              <text>Vol. 36</text>
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              <text>International Journal for Quality in Health Care</text>
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              <text>"Health inequity between Indigenous (First Nations, Inuit, and Métis) peoples and other citizens is an important policy concern in Canada, as in other colonial countries. Racism in healthcare has been identified as contributing to poorer care and to worse outcomes. Despite a large literature regarding racism in other healthcare contexts, the dimensions of the existing literature on anti-Indigenous racism in Canadian healthcare are unclear. A scoping review examined the evidence of anti-Indigenous racist experiences in healthcare in the research literature, including the types of racist behaviours identified, settings studied, and Indigenous populations and geographic regions included. We identified English and French language journal articles on anti-Indigenous racism in Canadian healthcare settings in Scopus, PubMed, CINAHL, and the Bibliography of Indigenous Peoples in North America, and grey literature reports. A total of 2250 journal articles and 9 grey literature reports published since 2000 were included in screening, and 66 studies were included in the final review. Most used qualitative interviews with patients, but a large proportion included healthcare providers. Most were conducted in urban settings, a majority in Ontario or British Columbia, with mixed Indigenous populations. The largest proportion focussed on patient experiences with healthcare in general, rather than specific clinical contexts. Most racist experiences identified were ‘covert’ racism, including patients feeling treated differently from non-Indigenous patients, being ignored, treated more slowly, or not believed. Stereotyping of Indigenous peoples as substance users, poor patients, or poor parents was also commonly reported. ‘Overt racism’, including the use of racist slurs, was not widely found. Some quantitative studies did use standardized or validated instruments to capture racist experiences, but most did not result in generalizable estimates of their prevalence. The few studies linking racism to health outcomes found that experiencing racism was related to reluctance to seek healthcare, potentially leading to higher unmet healthcare needs. Gender was the intersecting dimension most identified as shaping healthcare experiences, with Indigenous women and girls at risk to specific stereotypes. Some papers suggested that socio-economically disadvantaged Indigenous people were at the highest risk to experiencing racism. Types of anti-Indigenous racism identified in Canadian healthcare appear similar to those reported in other jurisdictions. Indigenous peoples facing multiple dimensions of disadvantage, especially gender and social class, may be the most likely to experience racism. It is likely that the experience of racism in healthcare has implications for Indigenous peoples’ health, mainly by reducing healthcare access."</text>
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                <text>Anti-Indigenous racism in Canadian healthcare: a scoping review of the literature</text>
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        <name>Inuit</name>
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        <name>Métis</name>
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        <name>racism</name>
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