When Two Worlds Collide: Aboriginal Risk Management in Canadian Corrections

Aboriginalising the parole process: ‘Culturally appropriate’ adaptations and the Canadian federal parole system

“…The tensions around the backgrounds and knowledges of PBC-contracted Elders and the degree to which they can assist in hearings with Aboriginal prisoners from different cultures and/or nations are also illustrative of the challenges of addressing diversities within an institutional context that aims to standardise approaches. These findings echo previous research on the inclusion of certain differences in penal structures, whereby the original meanings and intentions underlying diversity initiatives are transformed in ways that are consistent with existing structures, policies and practices (see, for example, Hannah-Moffat, 2004a, 2004bHannah-Moffat and Maurutto, 2010;Martel et al, 2011;Pollack, 2011).…”

“…Yet, it does raise questions as to the ability of such hearings to be flexible enough to accommodate the Elders' and/or prisoners' preferences related to which aspects of culture they wish to 'perform' for Board members. As research by Martel and Brassard (2008), Martel et al (2011) and Waldram (1997) suggests, the cultural heterogeneity of Aboriginal prisoners poses problems for the penal system. More specifically, according to Waldram (1997: 79), the success of culturally oriented programmes is 'predicated on the ability of Elders and inmates to negotiate meaning and ritual, to establish a common cultural ground and understanding of the symbols to be used'.…”

“…This has important implications, especially if Aboriginal prisoners' participation in Aboriginal programmes or practices is linked to their release (see Martel and Brassard, 2008;Martel et al, 2011;Silverstein, 2005). The focus on culture and spirituality in relation to Aboriginal prisoners may also enable the sidestepping of other important issues such as racism, sexism and the systemic effects of colonialism.…”

“…Drawing on these data, this article aims to contribute to a small, but growing, body of scholarship that problematises organisational responses to diversity in the context of penality (e.g. Hannah-Moffat, 2004a;Martel and Brassard, 2008;Martel et al, 2011). I begin this article by explaining the context of Canadian federal parole in order to situate EAHs.…”

Reconsidering the boundaries of the shadow carceral state: An analysis of the symbiosis between punishment and its memorialization

“…One initiative that produces memorabilia for the gift shop is CORCAN's Fur and Shearling programme located at Warkworth Institution, which employs Indigenous prisoners to produce 'authentic Aboriginal' goods such as mittens (Figure 12). Absent in the official narratives about these souvenirs is any mention of how the Canadian penal state has been mobilized as a primary tool to assimilate Indigenous peoples as part of its broader colonization project (Luscombe et al, 2015; also see Martel et al, 2011). In addition to the aforementioned products of prison labour, other goods made by Canadian federal prisoners were often highlighted in displays, including contraband items confiscated from them, which are featured in each of the three museums.…”