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On December 31, 2018, the White Earth Reservation Business Committee, or tribal council, passed Resolution Number 001-19-009 recognizing the inherent rights of wild rice. The resolution also includes a regulation entitled “Rights of Manoomin,” meaning the regulation is enforceable under tribal law (White Earth Reservation Business Committee, 2019, pp. 19–21). The Rights of Manoomin lays out the legal protections afforded to wild rice under the resolution. The Reservation Business Committee passed Resolution Number 001-19-010 the same day to support the previous resolution (White Earth Reservation Business Committee, 2019, pp. 22–26). The resolution to recognize the inherent rights of wild rice is part of a larger international movement to recognize the rights of nature (Bouayad, 2020, pp. 39–40). However, the case of the White Earth Anishinaabeg (pl.) and wild rice is different for two reasons. First, the Rights of Manoomin regulation is the first to recognize the inherent rights of a plant (LaDuke, 2019). Second, the resolution claims protection for wild rice in all the territories the Anishinaabeg ceded under the 1867 treaty with the United States government that established the reservation. In this paper, I will argue that the importance of wild rice to the Anishinaabeg and the threats it is currently under served as an impetus for the White Earth Reservation Business Committee to pass the resolutions in question.

The purpose of this paper is to provide a community perspective on partnerships with the goal of researching, designing, developing and commercializing non‐timber forest products (NTFPs) based on indigenous knowledge and resources from Pikangikum First Nation, northwestern Ontario, Canada.

Framed by the Whitefeather Forest Research Cooperative agreement, a collaborative and ethnographic research design was adopted with the Whitefeather Forest Management Corporation and the Whitefeather Forest Elders Steering Group in Pikangikum First Nation. Over the period of two years, initial research planning meetings were held with community representatives, fieldwork and interviews with community Elders and leaders were conducted, and three community workshops were held.

Community Elders and leaders articulated a cautious interest in developing ethical, collaborative partnerships that support the Whitefeather Forest Initiative and the community's social, cultural, economic and environmental goals. Developing NTFPs through partnerships is a procedural issue that requires giving Elders a primary role in advising and guiding partnerships at all stages of NTFP planning, research and development. Partners would be expected to build respectful and diligent partnerships that interface knowledge systems, maintain good relations, and generate mutually defined benefits.

This community‐specific approach provides insight for Aboriginal groups, governments, universities, and corporations seeking to develop access and benefit sharing agreements, policies, or protocols in light of the Convention on Biological Diversity and the Nagoya Protocol.

This paper offers perspectives, principles, and community member narratives from a Canadian indigenous community, Pikangikum First Nation. These perspectives describe how this community envisions potential research, development and commercialization of NTFPs through joint and mutually beneficial partnerships.

Educational achievement gaps between Indigenous and non-Indigenous peoples exist as a critical issue and a policy challenge in most countries. This chapter examines contemporary schooling issues and inequalities experienced by Canadian Indigenous students in order to further understand the challenges that impact their schooling experiences.

This chapter draws on interviews with 50 participants (26 educators and 24 parents) within four southern Ontario school boards. Of those interviewees, 20 teachers and 20 parents identify as Indigenous (mainly Haudenosaunee, Anishinaabe, and Métis). Four non-Indigenous parent interviewees have children with Indigenous ancestry and six non-Indigenous teachers have Indigenous education as an area of specialization.

Findings suggest that Indigenous students encounter schooling challenges associated with: racial discrimination, feelings of not fitting in, and desires to blend in with the majority student population, as well as inequalities in Indigenous-focused programs and initiatives.

Given the historical context of discrimination against Indigenous Canadians in schooling, Indigenous students are challenged with distinct barriers that shape educational experiences as they advance in their academic careers. Interviewees described how embedding content based on Indigenous cultures, perspectives, and histories into public schools can not only counter negative experiences for Indigenous students, but also facilitate respect for cultural diversity among non-Indigenous students, and serves as a mechanism to combat racism and prejudice in the school community.

Purpose – This chapter attempts to provide a literary analysis of the various ways in which the importance of basketball in North American Native culture has been represented in literature produced by three Native American authors: James Welch, Stephen Graham Jones, and Sherman Alexie.

Design/methodology/approach – The foundation of this study is derived from Kareem Abdul-Jabbar’s account of his experiences as a coach of Apache players in Arizona in A Season on The Reservation, and the example of Shoni Schimmel, from the Confederated Tribes of the Umatilla Indian Reservation, who is featured in the documentary, Off the Rez. These documentary accounts are supplemented by a critical apparatus drawn from the ideas of the Anishinaabe critic, Gerald Vizenor.

Findings – The character of the Native basketball star functions as a complex signifier that resists Western conceptions of individual achievement and success in favor of Native conceptions of community and cultural survivance.

Research limitations/implications – The limitations of literary analysis stem from the engagement with a body of Native literature that is by no means comprehensive. In addition, the views expressed by each writer are necessarily punctuated by narrative ambiguity and indeterminacy.

Originality/value – The chapter provides a unique introduction to the motif of basketball in contemporary Native American fiction and the storytelling practices from which meaning emerges. The analysis of the works addressed highlights a Native-centered interpretive approach that reveals the complex meaning of basketball in Native American society. The use of this culturally responsive critical paradigm allows readers to approach Native literary achievement on its own terms, rather than from the perspective of the dominant culture.

As Jennifer, Lucy, Jerri-Lynn, Lulu, Brenda Mary, and Khea storied and restoried their lives in the ways earlier noted, we were in the midst of, as earlier noted, gradually growing in our wakefulness of attending to new possible intergenerational narrative reverberations made visible in their storied lives, in their stories to live by. As they storied their lives Jennifer, Lucy, Jerri-Lynn, Lulu, Brenda Mary, and Khea not only taught us of ways in which the intergenerational narrative reverberation of colonizing Aboriginal people continues to reverberate in their lives, in their stories to live by, but they also showed us the new possible intergenerational narrative reverberations they are composing. These new possible intergenerational narrative reverberations are poised to counter and to restory the colonization and oppression of Aboriginal people. In this way, by tracing the counter stories to live by they are composing so as to shape new possible intergenerational narrative reverberations we see that their counterstories to live by carry much potential for shaping a future in which the spirits of Aboriginal teachers, children, youth, families, and communities in Canada are strong.

Intergenerational confinement is an under-recognized, policy-driven issue which greatly impacts Indigenous and racialized peoples in countries with ongoing colonial legacies. Numerous policy solutions enacted over colonial history have exacerbated instead of mitigated this situation. This chapter advances an improved understanding of the impacts of carceral legacies, moving beyond the dominant focus of parental incarceration in the literature. Focusing on Indigenous peoples, multiple generations in families and communities have been subjected to changing methods of confinement and removal. Using critical policy analysis and interview research, this chapter interrogates these intergenerational impacts of carceral policy-making in Canada, Australia, and New Zealand. Drawing on qualitative interviews with 124 people in the three case countries, this chapter centers perspectives of people who have been intergenerationally confined in carceral institutions. With a goal of transformation, it then explores an alternative orientation to policy-making that seeks to acknowledge, account for, and address the harmful direct and indirect ripple-effects of carceral strategies over generations.

Our contribution to ISATT's 40th Anniversary Yearbook focusing on Studying Teaching and Teacher Education grows out of our experiences across time in diverse Lands/Place, situations, and relationships. The knowledge we center have grown through relationships and experiences of great violence and harm alongside experiences and relationships where we have experienced abiding commitments to wholeness and healing. Our individual and collective attentiveness to the spiritual dimensions in the stories we live, tell, retell, and relive about striving to live in good ways, in ethically relational ways, has connected us over time. Living alongside and thinking with one another has shaped our movements beyond the colonial and human-centric understandings of stories of/as experience and thinking with stories that often dominate in (research for) teacher education and development. Attending the spiritual dimensions of stories of experience expands the educative potential of thinking with stories. As humans who are composing lives as educators on Indigenous lands where the colonial project continues to be genocidal for Indigenous peoples and Lands/Place, attentiveness to the spiritual dimensions of experience feels imperative if the next generations of children and youth in schools, and adults in teacher education and development, are to experience these places as educative and non-violent, and as opening potential to interrupt the pervasive colonial narratives that continue to dominate.

In this short chapter, we seek to begin to understand what it might mean to ‘interrupt the legal person’. We do this in two parts. In the first part, we begin with the phrase itself and interrogate its components. Interrogating these components leads us to think of the legal person as a technical and grammatical question that varies across different legal traditions and jurisdictions, i.e., across different ways of living and speaking law (recall that juris-diction says to speak the law). In the second part, we briefly explore four versions or declinations of interruptions, each corresponding to a different kind of juris-diction or legal tradition. We see this chapter as itself a friendly interruption in (or of) a broad and rich conversation so as to encourage ourselves to be struck again by some things we may take for granted.