Idle No More, a recent protest movement initiated to draw attention to concerns by Indigenous people and allies about changes in Canada's environment and economic policies, has also raised awareness about social and economic conditions experienced by much of Canada's Indigenous population. While discourses and policies oriented to social inclusion are not as prominent in Canada as in Europe and several other contexts, these conditions and the strategies adopted by governments to address them are consistent with narrowly-framed inclusion policies. We provide an overview of what these conditions represent and how they have come to be framed in the context of the Idle No More movement. However, we extend our analysis to understand how the Idle No More movement and discourses of inclusion and exclusion alike have often been framed in ways that further limit solutions to the problems that they are oriented to resolve by stigmatizing and distancing Indigenous people, especially when they ignore or undermine distinct Indigenous rights and the foundations of formal Aboriginal status. We draw upon Indigenous concepts of justice and critical analyses of power relations in order to explore the contradictory locations and experiences associated with Indigenous inclusion in the Canadian context. We conclude by exploring the movement's contributions to broadened conceptions of inclusion that build upon alternative conceptions of socioeconomic participation and success.

The National Inquiry into Missing and Murdered Indigenous Women and Girls (MMIWG) emerged to bring attention to the overrepresentation of missing and murdered Indigenous women in Canada. It has raised awareness about systemic racism and sexism as well as social and economic conditions experienced by Canada's Indigenous population. Yet, research shows that Indigenous males are the most likely to be murdered in Canada (Mulligan, Axford, & Soecki, 2016). Since Indigenous men are going missing and are murdered in disturbing numbers, and they are fathers, brothers, and sons to Indigenous women and girls, it is understandable that many in the Indigenous community wanted to include them in the inquiry. Our analysis explores how the MMIWG and discourses about inclusion and exclusion have been framed in ways that limit interpretations about the root causes of problems experienced by Indigenous people, especially when they exclude an important part of the Indigenous population—Indigenous males. We draw upon Indigenous perceptions of the inquiry and analyses of social norms and stereotypes in order to explore the conflicting positions and experiences associated with missing and murdered Indigenous people in Canada. We conclude by exploring the need for a more comprehensive inquiry. We recognize that a holistic model of inquiry that honours the voices of Indigenous communities is crucial to a proper investigation into missing and murdered Indigenous people in Canada.

This study deals with the notion that Indigenous peoples are concerned with preserving their communities, nations, cultural values, and educational traditions. Indigenous peoples have a land-based education system that emerges out of their own worldviews and perspectives, which need to be applied to research concerning Indigenous cultures. This work explores Indigenous land-based education through the perspectives of Cree Elders of Northern, Manitoba. Six Cree Elders were interviewed to explore the ideas and practices of land-based education. The article engages discussion of Indigenous land-based education stemming from Elders’ teachings of Indigenous knowledge, cultural values, identity, and vision. Informed by Cree Elders, this qualitative study articulates an Indigenous interpretation of land-based education. Research findings demonstrate that Indigenous land-based education can be used to promote well-being among Indigenous peoples in Canada. While the study is based on the Cree experience in Northern Manitoba, its message is significant to many other Indigenous and non-Indigenous communities. Drawing on the Elders’ teachings, policy recommendations are generated for advancing Indigenous land-based education

This study developed out of a need to discuss Eurocentrism in Indigenous education and to provide what the Elders describe as an appropriate educational experience. The purpose of the study was, within a northern context, to discuss Indigenous education, and how educators and Elders perceived their cultural models, values, and aspirations of Indigenous resilience. This study deals with Indigenous resilience based on knowledge held by Indigenous educators and Elders with respect to the traditional teachings and values within Indigenous cultures in Northern Manitoba. We present the perspectives held by these constituents with respect to the notions of Indigenous resiliency. Two Indigenous researchers of Dene and Cree nations share their perspectives based on interviews with Indigenous Elders about traditional education in Northern Manitoba. Interview results demonstrate that a traditional, culturally appropriate model of education is significant to Indigenous resilience development.

Many Indigenous communities living on traditional lands have not contributed significantly to harmful climate change. Yet, they are the most likely to be impacted by climate change. This article discusses environmental stewardship in relation to Indigenous experiences and worldviews. Indigenous knowledge teaches us about environmental stewardship. It speaks of reducing the severity of climate change and of continued sustainable development. The methodology that directs this research is premised on the notion that the wisdom of the Elders holds much significance for addressing the harmful impacts of climate change in the present day. This article's fundamental assumption is that Indigenous knowledge offers practical and theoretical recommendations to current approaches to human activity and environmental issues. We share findings from interviews with Cree Elders who discussed their worldviews and knowledge systems. Findings revealed that Indigenous knowledge offers a philosophy and practice that serve to reduce the severity of climate change.