Search Results (79)

Research on Two-Spirit (2S) and Lesbian, Gay, Bisexual, Trans, Queer, Intersex, Asexual and other identities (LGBTQIA+) Indigenous communities and age-related cognitive decline (ARCD) is still an emerging field of study. Historically, Indigenous and 2SLGBTQIA+ individuals are underrepresented in healthcare research and practices. Our research question was as follows: what is the scope, breadth, and depth of published and gray literature about First Nations, Métis, and Inuit 2SLGBTQIA+ people’s experiences of aging and dementia? This scoping review used an Indigenous-informed methodology, grounding our research in a guidance committee comprising all Two-Spirit knowledge-keepers, community advocates, and scholars. This method adapts a five-step scoping review approach, including Indigenous knowledge through consultation with Indigenous community members. The committee informed all five steps of the scoping review methodology. Our initial search identified 1320 articles; after screening, seven articles remained, comprising six journal articles and one book chapter. Manuscripts were published in Canada, the USA, and Australasia. There were five qualitative studies, one scoping review, and a book chapter. The aims, results and recommendations from the included studies are presented. We found minimal published literature on the intersecting identities of 2SLGBTQIA+ Indigenous Peoples and ARCD. Gaps included epidemiological research, assessment and interventions, and qualitative experiences in this population. Further investment in research is needed to expand what is known to understand the needs of Indigenous 2SLGBTQIA+ people with dementia. Full article

This article considers traditional Inuit beliefs and practices as expressed through human–animal relationality, examining the physical and spiritual significance of qimmiit (sled dogs), and how qimmiit functioned as co-travellers with humans across physical and spiritual realms of existence. Drawing on ethnographic and missionary narrative sources, it explores Inuit–Qimmiit relationality as central to survival in the pre-modern period. Consulted sources include the writings of explorer–ethnographer Knud Rasmussen, Church of England missionary Edmund James Peck, anthropologist Franz Boas, explorer–author Peter Freuchen, and Oblate missionary Pierre Henry (Kajualuk). These accounts, despite Euro-centric and Christian biases, provide distinct yet overlapping experiences with sled dogs and understandings of Inuit traditions and worldviews. Read comparatively, these ethnographic texts reveal how qimmiit were essential to mobility and spiritual–social order. The article draws on the Qikiqtani Truth Commission to contextualize the harm and suffering caused by the loss of qimmiit during the dog killings of the 1950s to 1970s. The song “Travel Without Me,” from the Animal Kinship Project and written to commemorate qimmiit in the aftermath of the sled dog slaughter, provides a narrative framework structured around kinship and travel, foregrounding Inuit understandings of shared journeys across human and canine existence and framing Inuit–Qimmiit relations as enduring bonds that traverse both physical life and afterlife. Within Inuit religious cosmologies, relationships between humans and qimmiit extend beyond practical cooperation to encompass shared spiritual existence, relational obligation, and continuity of soul across physical and metaphysical worlds. Ethnographic accounts recorded by Rasmussen, Peck, Boas, Freuchen and Henry describe dogs not merely as working animals but as ensouled beings who participate in travel, naming practices, shamanic mediation, cosmogonic and afterlife narratives. Read through a religious studies lens, these sources reveal a cosmological framework in which mobility and survival are embedded within sacred relational structures linking human and animal life. This article examines Inuit–Qimmiit kinship as a form of physical–spiritual relationality, arguing that dogs function as co-travellers whose relational position across embodied and cosmological domains illuminates Inuit understandings of personhood, cosmological balance, and the continuity of life beyond death. Full article

While concepts of remoteness have long conditioned the fabulation of alterity, remoteness is not a quality ascribable to distant places and strange peoples “out there”. No one is by nature “remote”. Building from this proposition, this article argues that a heritage of European aestheticization of the “far” north grew out of European ways of imagining the world and contributed to settler social imaginaries of remoteness. Through historical analysis of travelling accounts, colonial exhibitions, and the settler art theorical work of Francis Sparshott about the “cold and remote art” of “far” northerly Inuit peoples, the concept of an aesthetics of remoteness—modes of appreciation and taste that produce a “darkness” not inherent to the Arctic itself but projected by the settler-colonial milieu, which maintains control through the creation of distance. The study shows how Indigenous Arctic art becomes aestheticized through settler sensoria of faraway and incomprehensible forms of beauty that mask histories of colonial extraction and dispossession. The article further contextualises a close, critical reading of Sparshott into relation with the wider history of trade and colonisation, to consider how colonial markets for art objects interface with both European narration of remote peoples and European markets for art from remote parts of the world. The work ultimately argues for a reorientation that refuses this projection of an aesthetics of remoteness and proposes an ethics of recognition that confronts the colonial histories embedded in art circulation and appreciation within Canada and beyond. Full article

The reasons why patients cannot proceed with HCT, including cases where no suitable donor is identified, remain poorly described. We reviewed all referrals for allogeneic HCT to our programme between 1 January 2019 and 31 December 2023. Of 880 patients referred for allogeneic HCT, 494 (61.8%) proceeded to transplant (mean 52 ± 14.8 years, 61.5% male) using HLA-matched unrelated (64.2%) or related (19.4%) donors and HLA-mismatched (13%) or haploidentical (3%) donors. Of patients that did not proceed with HCT (386, 38.2%), disease-related causes (54.2%), patient preference (15.8%), and significant patient comorbidity (11.4%) were the most common reasons. Eleven patients (2.9% of transplants that did not proceed; 1.3% of all referrals) lacked a suitable donor and had HLA phenotypes most associated with Caucasian (six patients, 55%), First Nations, Inuit or Metis (two patients, 18%), Black African, Caribbean or African American (one patient, 9%), Asian or Pacific Islander (9%), or unknown ethnicity (one patient, 9%). Very few patients were unable to proceed with transplant due to lack of a suitable donor; however, those cases are overrepresented by non-Caucasian ethnicity relative to the population. Full article

In 2020, Bill C92, or an Act Respecting First Nations, Inuit and Metis Children, Youth and Families, came into force in Canada. The Act historically recognized and affirmed Indigenous jurisdiction over child and family services and established national minimal standards for service delivery. In 2024, the Supreme Court of Canada upheld the constitutionality of the Act in an appeal from a Quebec Court of Appeal reference case. The Court stressed all parts of the Act must be viewed as “integrated parts of a unified whole” and required the braiding together of Indigenous laws, state laws and international laws into a “single strong rope.” The Act’s aspirations remain in tension with ongoing challenges in implementation. This article outlines the main provisions of the Act. It then examines the law-making efforts and accomplishments of Indigenous governments exercising jurisdiction using the Act, along with some of the hopes and obstacles encountered through this work. Next, it considers some of the emerging jurisprudence interpreting the Act, and some of the implications this case law has on whether the stated purposes of the Act are being achieved. It concludes by highlighting the ongoing uncertainty and hopes for realizing the full potential and aspirations of the Act. Full article

This paper investigates the cultural, spiritual, and ecological use and value of fish by-products in the material practices of Alaska Native (Indigenous Peoples are the descendants of the populations who inhabited a geographical region at the time of colonisation and who retain some or all of their own social, economic, cultural, and political institutions. In this paper, I use the terms “Indigenous” and “Native” interchangeably. In some countries, one of these terms may be favoured over the other.) and Greenlandic Inuit women. It aims to uncover how fish remnants—skins, bones, bladders, vertebrae, and otoliths—were transformed through tanning, dyeing, and sewing into garments, containers, tools, oils, glues, and adornments, reflecting sustainable systems of knowledge production rooted in Arctic Indigenous lifeways. Drawing on interdisciplinary methods combining Indigenist research, ethnographic records, and sustainability studies, the research contextualises these practices within broader environmental, spiritual, and social frameworks. The findings demonstrate that fish-based technologies were not merely utilitarian but also carried symbolic meanings, linking wearers to ancestral spirits, animal kin, and the marine environment. These traditions persisted even after European contact and the introduction of glass trade beads, reflecting continuity and cultural adaptability. The paper contributes to academic discourse on Indigenous innovation and environmental humanities by offering a culturally grounded model of zero-waste practice and reciprocal ecology. It argues that such ancestral technologies are directly relevant to contemporary sustainability debates in fashion and material design. By documenting these underexamined histories, the study provides valuable insight into Indigenous resilience and offers a critical framework for integrating Indigenous knowledge systems into current sustainability practices. Full article

Background: Indigenous peoples nationally have seen a drastic increase in cancer diagnoses, often at later stages and with poorer survival rates than non-Indigenous Canadians. Colonization, assimilation policies, and racism within our healthcare system are contributors to these inequities. Methods: As a team, we have worked for over a decade to improve the cancer care journey of Indigenous patients in Labrador. We share learnings from a qualitative community-based project with Beneficiaries of the Labrador Inuit land claim agreement through sharing suggested improvements from participants to improve the cancer care journey. Objective: Acknowledging the diversity of Indigenous groups, we discuss suggestions as a guide and expand the discussion to provide interconnected suggestions for oncology nurses on enhancing care for their Indigenous patients. Conclusions: Oncology nurses play a crucial role in enhancing the cancer care journey for Indigenous peoples, necessitating a commitment to culturally safe environments, ongoing professional development, and advocacy for systemic changes. Full article

This paper investigates how verbal affixes that encode manner information (manner affixes) interact with verbs of different lexical aspect classes and transitivity values in West Greenlandic (Inuit–Yupik–Unangan: Greenland). Manner affixes remain an understudied and poorly understood grammatical category. The data presented and discussed here is primarily based on original fieldwork conducted in Copenhagen (Denmark) and Nuuk (Greenland). The findings show that manner affixes are interspersed among syntactic projections encoding event and argument structure, with a high degree of flexibility in terms of linear and hierarchical ordering, which correlate with differences in scope interpretation. However, this flexibility is limited by the productivity of the affixes involved, and manner affixes cannot intervene between the syntactic projections that encode the event core (the big VP in traditional generative terminology). Furthermore, manner affixes interact with verbs of different lexical aspect classes in ways similar to manner adverbs, highlighting the similarities between the two categories and the similarities between morphological structures (manner affixes) and syntactic structures (manner adverbs). Full article

Background: Globally and in Canada, Indigenous populations have faced heightened vulnerability during pandemics, with historical inequities exacerbated by multigenerational colonial policies. This study aimed to identify parental factors influencing COVID-19 vaccination among Indigenous children in Canada. Methods: Data from a nationally representative, cross-sectional survey of parents/guardians with children under 18 years of age were analyzed. The study focused on Indigenous children, examining vaccine uptake, parental hesitancy, and related sociodemographic factors. Multivariable logistic regression models were employed to identify key predictors of COVID-19 vaccination. Results: COVID-19 vaccine coverage among Indigenous children was 61.8%, with higher uptake among Inuit (74.4%) children compared to Métis (61.2%) and First Nations (59.6%) children. Nearly half of Indigenous parents (53.4%) expressed hesitancy, primarily due to perceived concerns about insufficient research on the vaccine in children. Higher vaccine uptake was associated with parental education, adherence to routine vaccinations, and urban residence. Conversely, parental hesitancy, particularly related to medical concerns, significantly decreased the likelihood of vaccine uptake. Conclusions: The study highlights the complexity of vaccine hesitancy among Indigenous parents. Targeted interventions, including culturally adapted educational initiatives, community engagement, and healthcare provider advocacy, are essential to improve vaccine uptake. Full article

Gender-based violence (GBV) is a pervasive public health issue that affects all Canadians, including Indigenous peoples (First Nations, Inuit, Métis); however, it is well-understood that GBV disproportionately affects certain social groups. An estimated one million Canadians aged 15 and older identify with a sexual orientation other than heterosexual, and approximately 1 in 300 people identify as transgender or non-binary. In Canada, violence rooted in biphobia, homophobia, transphobia, and queerphobia results in disproportionately high levels of GBV experienced by Two-Spirit, lesbian, gay, bisexual, transgender, queer (or questioning), intersex, and other individuals who identify outside of cisgender, heterosexual norms (2SLGBTQI+ people). The health impacts of GBV experienced by people who identify outside of gender and sexuality norms are profound, spanning mental and physical dimensions across the life course. This article employs an anti-oppression queer framework to provide a comprehensive overview of current knowledge and understandings of GBV in Canada concerning 2SLGBTQI+ people, emphasizing (1) the disproportionate risk of GBV faced by 2SLGBTQI+ communities within the context of Canadian social politics; (2) key links between the experiences of GBV among 2SLGBTQI+ people in Canada and associated health disparities; (3) current orientations to GBV policy, practice, and research, with an emphasis on contemporary, inclusive paradigms that shape equity-oriented health and social services; and (4) future directions aimed at eradicating GBV and addressing health inequities among 2SLGBTQI+ people in Canada. While much work remains to be done, the expansion of 2SLGBTQI+ inclusion in GBV prevention within the past five years points to a promising future. Full article

Wastewater-based epidemiology (WBE) is regarded as a support tool for detecting and assessing the prevalence of infectious diseases at a population level. For rural, remote, and resource-constrained communities with little access to other public health monitoring tools, WBE can be a low-cost approach to filling gaps in population health knowledge to inform public health risk assessment and decision-making. This rapid review explores and discusses unique considerations of WBE in key settings, with a focus on the detection of the SARS-CoV-2 virus, which has rapidly expanded WBE infrastructure globally. To frame our understanding of possibilities for WBE with First Nations in Alberta, we address the following questions: What are the unique considerations and challenges for WBE under similar contexts in rural, remote, or resource-constrained settings? What are the resources and expertise required to support WBE? This review identifies several unique considerations for WBE in rural, remote, and resource-constrained communities, including costs, accessibility, operator capacity, wastewater infrastructure, and data mobilization—highlighting the need for equity in WBE. In summary, most resource-constrained communities require additional support from external research and/or governmental bodies to undertake WBE. Full article

Characterizing permafrost is crucial for understanding the fate of arctic and subarctic archaeological archives under climate change. The loss of bio-physical integrity of archaeological sites in northern regions is still poorly documented, even though discontinuous permafrost is particularly vulnerable to global warming. In this study, we documented the spatial distribution of the permafrost-supported Inuit archaeological site Oakes Bay 1 on Dog Island (Labrador, Canada) while employing a novel approach in northern geoarchaeology based on non-invasive geophysical methods. ERT and GPR were successfully used to estimate active layer thickness and image permafrost spatial variability and characteristics. The results made it possible to reconstruct a conceptual model of the current geocryological context of the subsurface in relation to the site topography, hydrology, and geomorphology. The peripherical walls of Inuit semi-subterranean sod houses were found to contain ice-rich permafrost, whereas their central depressions were identified as sources of vertical permafrost degradation. The geophysical investigations were used to classify the permafrost at Oakes Bay 1 as climate-driven, ecosystem-protected permafrost that cannot regenerate under current climate conditions. This work highlights how the permafrost at Oakes Bay 1 is currently affected by multi-point thermal degradation by both conduction and advection, which makes it highly sensitive to climate warming. Full article

Child sexual abuse is a form of violence that occurs across nations and cultures. Collective efforts are being made to address this issue within many Indigenous communities. In Australia, Aboriginal and Torres Strait Islander communities have expressed the need for cultural models of healing child sexual abuse. A preliminary exploration of the relevant literature shows a lack of synthesis with regard to the current evidence base. This protocol outlines the methods and background for a scoping review that aims to explore and collate the broad scope of literature related to healing from child sexual abuse within an Indigenous context. The proposed review utilises a ‘population, concept, and context structure’ from the Joanna Briggs Institute to explore the broad scope of the literature within a scoping review framework. The target population is Indigenous survivors of child sexual abuse, including Indigenous populations from six distinct regions: Aboriginal and Torres Strait Islander peoples from Australia; Māori peoples from Aotearoa (New Zealand); First Nations, Inuit and Métis peoples from Canada; Native American peoples from North America; Native peoples from Alaska; and the Sámi peoples of the Sápmi region in Northern Europe. The concept within the review is healing from an Indigenous perspective, which includes a broad range of processes related to both recovery and personal growth. The contexts explored within this review are any context in which healing from child sexual abuse can occur. This may include processes related to disclosure and accessing services, specific interventions or programs for survivors of child sexual abuse, as well as broader non-specific healing programs and personal experiences of healing without intervention. The scoping review will use search strings with broad inclusion and exclusion criteria to capture the potential breadth of perspectives. The search will be conducted across several academic databases and will also include an extensive search for grey literature. This protocol establishes the proposed benefits of this scoping review. Full article

The Inuit population of Nunavik is faced with a significant rise in the prevalence of obesity [body mass index (BMI) ≥ 30 kg/m²], but the impact on cardiometabolic health is unclear. The aim of this study was to characterize adiposity phenotypes and explore their associations with cardiometabolic risk factors among Nunavimmiut men and women. We used data obtained from 1296 Inuit who participated in the Qanuilirpitaa? 2017 Nunavik Inuit Health survey. Collected information included demographics, anthropometric measurements including visceral fat level (VFL) measured using electrical bioimpedance, biomarkers, hemodynamics, medical history and medication list. Adjusted population-weighted linear regressions were conducted to assess associations between body fat distribution and cardiometabolic risk factors. The accuracy and cut-off points of anthropometric indices to detect cardiometabolic abnormalities was evaluated by area under the receiver operator characteristic curve (AUROC) and a maximum Youden index analysis. Among Nunavimmiut (mean age 38.8 years [95%CI: 38.4 to 39.3]), obesity was observed in 42.8% of women and 25.6% of men. Compared to men, women presented a higher prevalence of abdominal obesity (78.8% vs. 46.4% in men, p < 0.05) and elevated VFL (54.4% vs. 20.1% with an InBody level ≥ 13, p < 0.05). Indices of global fat distribution and abdominal adiposity including VFL provided poor to moderate ability to detect cardiometabolic abnormalities (AUROC between 0.64 and 0.79). This analysis revealed that despite a high prevalence of abdominal obesity, particularly among women, anthropometric measurements of adiposity are inconsistently associated cardio-metabolic risk factors in Inuit adults of Nunavik. Full article

This article argues that biodiversity conservation is primarily a social and cultural issue and only secondarily a scientific one. It explains the proxy logic of narratives about endangered species, which typically serve as proxies for community identities and the changes communities have undergone through processes of modernization and colonization. Polar bears, whose endangerment is interpreted differently by North American and European audiences, on the one hand, and by Inuit communities, on the other, serve as an example of how endangered species narratives not only involve culture but also, more specifically, issues of multispecies justice. Conservation humanities needs to engage with the two central problems that multispecies justice has identified and grappled with: conflicts between the interests of disadvantaged human communities and nonhuman species and conflicts and trade-offs between the interests of different nonhuman species. The essay argues that adopting the framework of “multispecies justice” rather than “conservation” will help to overcome some of the impasses of interdisciplinary collaboration in environmental studies in the past. Full article