Barker, B., Alfred, G. T., Fleming, K., Nguyen, P., Wood, E., Kerr, T., DeBeck, K. (, Bird-Naytowhow, K., Hatala, A. R., Pearl, T., Judge, A., Sjoblom, E. (, Bracken, D. C., Deane, L., Morrissette, L. (. Sharing links are not available for this article. Sign in here to access free tools such as favourites and alerts, or to access personal subscriptions, If you have access to journal content via a university, library or employer, sign in here, Research off-campus without worrying about access issues. In a colonial context, research becomes a way of representing “the Other” to a non-Indigenous world (Denzin & Lincoln as cited in Ray, 2012). Recommendations to the government of Ontario, Recommendations to mainstream and Indigenous Children’s Aid Societies (CASs), (c)Anti-Black racism Underlying causes of Aboriginal over-representation The Victorian Aboriginal Affairs Framework explicitly recognises that the contemporary social and economic circumstances of Aboriginal people are inextricably linked to ongoing and previous generations’ experiences of European colonisation. Flicker, S., Danforth, J.Y., Wilson, C., Oliver, V., Larkin, J., Restoule, J.P., Mitchell, C., Konsmo, E., Jackson, R., & Prentice, T. (2014). Section 35 of the Constitution specifies that Aboriginal Peoples in Canada consists of three groups; First Nations, Inuit and Metis (NAHO). Less Time with Lawyers. The team worked to organize and establish an Indigenous Young People’s Justice Community Advisory Committee comprised of an Elder, a chief, an Indigenous knowledge keeper, Indigenous young people and Indigenous practitioners who work with high risk Indigenous young people. Four generations of loss of our culture loss of our identity. Social science research has historically reaffirmed the West’s view of itself as the center of legitimate knowledge and the arbiter of what counts as knowledge (Cunneen et al., 2016). Even sitting beside a tree makes me calmer.” The circles’ members were in agreement that engaging Indigenous young people in activities that taught young people the centrality of the land to Indigenous life could satisfy multiple objectives, including the building of Indigenous identity, the learning of traditional teachings, culture and ceremony, the building of trust, and, “While doing (the) activity, (you) can check in, break down walls…. Some would argue, the problem of the overrepresentation of Indigenous young people has failed to show improvement because law reform does little to tackle the intergenerational social problems resulting from government policies that underpin violence, poverty, and substance abuse in Indigenous communities (Murdocca as cited in Balfour, 2012). At bail, the necessity of a surety is an obstacle for Indigenous young people “whose communities and families have been devastated by colonialism’s enduring impact” (Jackson, 2015, p. 10). That legacy is quite clear as noted in the following: From the expropriation of land, prohibition of language and cultural practices, forcible removal of Aboriginal children into Church-run residential schools in the late 1800s onwards, to the unaddressed intergenerational trauma, continued economic marginalization, and elevated rates of substance use and poverty today, a myriad of factors contribute as underlying determinants of Aboriginal overrepresentation in prison populations. Academic research did not undergo ethical and moral engagements with Indigenous peoples as academic research and scholarship has been plagued with clandestine colonialism (Bird-Naytow-how et al., 2017). Youth-centric programming for Indigenous young people should be developed in conjunction with key members of the Indigenous community (in particular, Elders and knowledge keepers) and embedded in Indigenous history, tradition, culture, and ceremony. Homel, Lincoln, and Herd (1999) describe Indigenous cultural resilience in terms of Indigenous peoples’ diversity, revival and distinctiveness. Indigenous community in community initiatives means developing close, power sharing relationships with the communities most trusted members—typically Elders or cultural knowledge keepers (Allen, Mohatt, Markstrom, Beyers, & Novins, 2012). It just reminded me how powerful ceremonies would have been if parents could have had them, how that would have molded us…. The circle participants were a convenient sample that were likely self-selected (i.e., they were individuals who were likely already aware of Indigenous issues/concerns and were connected with key individuals in the local Indigenous community). See Recommendation 22, Developing special programs to address the specific needs of Indigenous and/or racialized clients and increase hiring of Indigenous and racialized staff, Creating anti-discrimination and harassment policies that explicitly define racial discrimination as a type of discrimination that is illegal and provide relevant examples, Creating accountability mechanisms, such as complaints and disciplinary procedures, Building dialogue and relationships with racialized and Indigenous groups in the community, Undertaking comprehensive organizational development projects that incorporate the elements above. Overall, the proportion of Indigenous children admitted into care was 2.6 times higher than their proportion in the child population. Into the closing decades of the 20th century link to human rights and serve... Jardine, C., Genius, S., Lukasewich, M., & Halla, E. ( 2010.. 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