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              <text>&lt;a href="https://doi.org/10.4324/9781003406433-14"&gt;https://doi.org/10.4324/9781003406433-14&lt;/a&gt;</text>
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              <text>Mining and Indigenous Livelihoods</text>
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              <text>2025</text>
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              <text>Intragroup conflict, or lateral violence, in Indigenous and local communities is a heated topic. While there is some research on lateral violence in Indigenous communities in Australia, there is currently no such research in Sámi and local communities in Sweden. This chapter explores manifestations and underlying causes of lateral violence, using analysis based on cultural, structural, and extractive violence, and employs an international comparative approach to discuss situations in the Swedish part of Sápmi compared to those in Australia. The Sámi are the Indigenous People of Sweden. Many Sámi communities are finding it increasingly difficult to maintain traditional livelihoods such as reindeer herding. This creates external pressures for Sámi communities and can contribute to increased intragroup conflict. First Australian communities also experience external pressures caused by extractivism. This chapter theorizes that there is a strong connection between external pressures caused by extractive activities on Indigenous lands and lateral violence in Indigenous and local communities, and suggests that by addressing the causes of lateral violence, conflict transformation—where both the contextual and relational aspects of conflicts are emphasized—could be a way forward.</text>
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              <text>As the International Day of the Disappeared is marked, mystery still surrounds the fate of Rrushe Kololli, who was 19 years old and pregnant when she and her mother disappeared in 1998 at the hands of Kosovo Albanian guerrillas.</text>
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              <text>This research renews and articulates distinctly Witsuwit’en approaches to caring for vulnerable children and families, helping facilitate Witsuwit’en jurisdiction over child welfare. In collaboration with the Office of the Wet’suwet’en, this project was carried out with a research circle of hereditary chiefs, frontline workers, and social services leaders from the Witsuwit’en Nation. We followed from Indigenous methodologies and Indigenous Storywork and held sharing circles for data collection. Interpretation was collaborative and the themes are represented in the voices of the participants themselves. This research found that caring for vulnerable children and families in a Witsuwit’en way relies on ts’iyenï kwin ghineendïl (everyone coming back to the fire). This is a homecoming to yintah (land), wiggüs (respect), hereditary system, niwhkinic (our language), and social responsibility. Coming back to the fire rests upon Witsuwit’en laws and the wisdom of the ancestors who have come before. The challenges confronting the Witsuwit’en Nation stem from the intergenerational impacts of colonization that resulted in a disconnect from Witsuwit’en lands and people. Consequently, repair must lie in reconnection to Witsuwit’en ways of knowing, being, and doing. The work happening today towards mobilizing Witsuwit’en jurisdiction over child welfare is for future generations. This research has attempted to expand upon the nascent literature regarding how Indigenous communities are approaching intergenerational trauma through cultural models of health and healing, as well as meeting the need for decolonizing and Indigenous methodologies that target community needs and strengths. This study provides a local analysis of a cultural approach to Indigenous healing and may offer themes and learning that can be transferable to other Indigenous communities in Canada and beyond.</text>
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                <text>Ts’iyenï Kwin Ghineendïl (Everyone Came Back To The Fire)</text>
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              <text>&lt;a href="https://www.penguinrandomhouse.com/books/705547/facing-suicide-by-james-barrat/9780593539156/?ref=PRH79C8D8942237&amp;amp;aid=38130&amp;amp;linkid=PRH79C8D8942237"&gt;https://www.penguinrandomhouse.com/books/705547/facing-suicide-by-james-barrat/9780593539156/?ref=PRH79C8D8942237&amp;amp;aid=38130&amp;amp;linkid=PRH79C8D8942237&lt;/a&gt;</text>
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              <text>Suicide has reached epidemic proportions in America, claiming over 45,000 lives each year—more than car accidents or homicides. For every person who dies there are about 10 unsuccessful attempts. Yet suicides are preventable, if we can grasp the complex factors behind it and look out for suicide’s signs in our families, communities, and colleagues. In this groundbreaking book, acclaimed journalist James Barrat delivers these insights with a deep dive into America’s suicide crisis.</text>
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              <text>Micronesia has one of the highest suicide rates in the world (WHO, 2016), with numbers reaching alarming and epidemic-like heights for decades (Lowe, 2019). Within this population, research has identified the CHamoru people (e.g., Indigenous Pacific Islanders of the Northern Mariana Islands and Guam) are at the highest risk for suicide attempts and death. Yet, there is a paucity of literature on CHamoru mental health, with only a handful of research studies examining the mental health experiences of the CHamoru people. Thus, little is known to help counseling psychologists understand the mental health of the CHamoru community. Utilizing constructivist grounded theory and liberation psychology, this mixed-method research study offers foundational insight into how CHamoru Cultural Knowledge (e.g., ethnic identity and consciousness) and colonial mentality impact the mental health outcomes of CHamoru people. Quantitative results from this study indicate that ethnic identity and consciousness improved depression and anxiety symptoms and demonstrated that higher levels of consciousness decreased depressive symptoms. Qualitative findings corroborated these results while also further elucidating these findings. These findings provide initial documentation on the impact of colonial mentality and CHamoru Cultural Knowledge on the mental health of CHamoru adults.</text>
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              <text>The purpose of this study was to gain an understanding of how historical trauma and one’s degree of ethnic identity relate to symptoms of depression, due to controversy in the literature about such variables. Participants in this study self-identified as Native American, were over the age of 18, and were currently enrolled or have been previously enrolled at the University of North Dakota (UND). Participants completed a survey online via Qualtrics to gather information about their ethnic identity, frequency of historical loss thinking, and symptoms of depression. Historical loss thinking was found to be very prevalent among this sample, and this was found to contribute significantly to depressive symptoms in Indigenous college students. Various aspects of ethnic identity may contribute to an increase or decrease in historical loss thinking and subsequent depressive symptoms, and this has significant implications for clinicians working with Indigenous college students and UND as an institution.</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>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>The Sweetgr The Sweetgrassroots Mo oots Movement: An Indigenous W ement: An Indigenous Way of Leading, y of Leading, Doing, and Changing for Indigenous Education</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>Wyi wah mamaskacikiwey itota: The time is now to bridge the gap from what is to what could be!</text>
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                <text>Indigenous peoples--Education</text>
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                <text>Kristen Walker</text>
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        <name>Canada</name>
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        <name>Indigenous Communities</name>
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              <text>&lt;a href="https://ir.lib.uwo.ca/oip/441"&gt;https://ir.lib.uwo.ca/oip/441&lt;/a&gt;</text>
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              <text>David G. Sparrow</text>
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              <text>Western University </text>
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              <text>The Dissertation in Practice at Western University</text>
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              <text>2024</text>
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              <text>This Dissertation-in-Practice (DiP) addresses a problem of practice which is an urgent need for enhanced mental health supports at Alpine Prairie Middle School (APMS) within the Western Canadian School District (WCSD). Amidst resource and budgetary constraints, this study explores holistically informed strategies grounded in the principal's positionality and grounded by critical theory. This DiP focusses on transformative and distributed leadership approaches, considering the school as a complex adaptive system. A leadership framework integrates critical theory, transformative leadership, distributed leadership, and pragmatism to effectively lead the change process. The implementation plan includes a four-step change model: awakening, mobilization, acceleration, and institutionalization, tailored for APMS. This model aligns the organization with changes involving mental health literacy (MHL) and transformative social emotional learning (tSEL), managing the transition smoothly. Comprehensive communication and evaluation plans ensure successful integration of change strategies into the school's operations, supporting and improving students' mental health. Adopting a holistic approach, emphasizing equity, diversity, inclusion, and decolonization (EDID), this DiP describes a supportive and resilient environment where every student can thrive. This DiP also emphasizes the importance of a proactive stance on student mental health, the need for ongoing professional development for educators, and the value of involving the entire school community in mental health initiatives. By addressing these critical areas, the DiP seeks to create a more inclusive and supportive educational environment for all students at APMS. The findings may also inform future initiatives to improve mental health supports in middle schools.</text>
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                <text>Crisis Management: Addressing the Impact of Insufficient Resources and Supports on Middle School Students' Mental Health</text>
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                <text>Mental health education</text>
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                <text>Kristen Walker</text>
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        <name>Decolonization</name>
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        <name>Middle School</name>
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