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The purpose of this paper is twofold. First, drawing on a unique data set, the authors estimate the returns to education for Canadian Aboriginal people. Second, the authors explore the relationship between occupation and the economic well-being, measured as income, of Aboriginal people in an effort to provide a better understanding of the causes of income gaps for Aboriginal people.

The data used in this study is the Public Use Microdata File of Aboriginal People’s Survey, 2012. An ordered logit model is used to estimate the key determinants for income groups. Then the marginal effects of each variable, for the probability of being in each category of the outcomes, are derived.

All the explanatory variables, including demographic, educational and occupational variables, appeared statistically significant with predicted signs. These results confirmed relationships between income level and education and occupations.

The data limitation of income, as a categorical variable prevents the precise estimation of the contributions of the dependent variables in dollar amount.

In order to substantially improve the Aboriginal people’s market performance, it is important to emphasise the quality of their education and whether their areas of study could lead them to high-skilled occupations.

Attention is paid to the types of human capital rather than the general term of education.

This systematic review will attempt to begin the fusion of Aboriginal health and Aboriginal education to show the need for strategic research and policy development that brings these two important fields together for the benefit of improving the lives of Aboriginal people regardless of residency or socioeconomic conditions.

A search of published and gray literature that examined Aboriginal health and Aboriginal education was conducted. Through computerized database (PubMed, PsycInfo, ERIC, Google Scholar, and Google) searches were performed in November 2014 to find abstracts, articles, gray literature, and reports pertaining to Aboriginal health and Aboriginal education in Canada.

Inadequate datasets impede the ability to look at Aboriginal health and education in Canada as there are no national datasets that adequately provide data to do more than cross-sectional analysis. By conducting research in a pan-Aboriginal manner negates that there is traditional worldviews that individuals, families, and communities embrace and embody in their daily lives. It is necessary for the Canadian government and society to work with Aboriginal people to change the fundamental ways in which the macro-level systems work together in order for true social change to occur which will lead to increased self-determination specifically in Aboriginal health and education.

The chapter reveals that Aboriginal health and education are key determinants to the health and well-being of Aboriginal people. Identity, self-determination, and Aboriginal worldviews need to be a part of research studies in order to have “two-eyed seeing” of the intertwined and interconnectedness of health and education.

This paper aims to explore Canadian in/exclusion of Aboriginal groups to/from access to mainstream business resources and opportunities. The focus is one prominent non-governmental program, the Canadian Aboriginal Prosperity and Entrepreneurship (CAPE) Fund, designed to provide equity to Aboriginal businesses. Do programs such as CAPE Fund promote Aboriginal entrepreneurship that liberates “others” on their own terms? or are they “civilizing missions” that attempt to impose Euro-centric practices and values?

The authors critically analyze the “promises” of entrepreneurship through CAPE Fund using TribalCrit, a framework rooted in critical race theory (CRT) and postcolonialism. The authors used a CRT research method highlighting two organizational narratives, describing CAPE Fund financing in two separate ventures. The research allowed to test the theory’s use in practical situations.

This paper develops a postcolonial conception of entrepreneurship to address the realities and needs of Aboriginal communities. Analysis of Canada’s CAPE Fund within two organizational narratives identified aspects of promise (active Aboriginal business ownership) and shortcomings (practices that attempted to erase inequity in ways that led to neocolonial subjugation).

This paper attempts to build theory while engaging in CRT research that relies on organizational narratives. Narrative approaches offer depth of understanding but are not generalizable because of the limited scope of organizations studied.

The research methods used and framework developed offer researchers new approaches to better understand Indigenous and Aboriginal entrepreneurship outcomes. The findings point to specific Aboriginal funding issues that can be addressed by other funding agencies who wish to create more inclusive structures.

Financial programs that might improve the possibility of self-determination of Aboriginal peoples within the postcolonial ideal must “hold both economic and non-economic objectives in tension” (Overall et al., 2010 p. 157) in ways that typically disadvantage Aboriginal entrepreneurs.

This is the first, fully articulated framework for postcolonial entrepreneurship, grounded in CRT and applied to analyze Canada’s CAPE Fund.

In this chapter we examine cross-cultural mentorship within Alberta’s Future Leaders (AFL) program, an initiative in which mainly non-Aboriginal youth workers and arts mentors mentor Aboriginal youth in Aboriginal communities in Alberta through the use of sport, recreation, and arts for development.

We use an exploratory case study methodology in concert with semi-structured interviews, focus groups, participant observation, and archival research. We use Foucauldian discourse analysis to analyze our results.

We identified two dominant discourses that shape AFL: first, mentorship can help Aboriginal youth to avoid negative life trajectories and, second, youth leadership development is universal. We argue that sport, recreation, and arts for youth development that does not prioritize cultural relevancy and does not attend to issues pertaining to colonialism’s legacy risks, in a Foucauldian sense, disciplining Aboriginal youths in ways that reaffirm colonial relations of power between Aboriginal and non-Aboriginal people.

This chapter focuses on sport, recreation, and arts for youth development within a marginalized segment of the Canadian population: Aboriginal youth.

This chapter explores economic development and entrepreneurship among Aboriginal¹ people in Canada as a particular instance of Indigenous entrepreneurship and development activity worldwide. In turn, Indigenous entrepreneurship, and the economic development that flows from it, can be considered a particular sub-set of ethnic entrepreneurship. What makes Indigenous entrepreneurship a particular and distinct instance of ethic entrepreneurship is the strong tie between the process and place – the historic lands of the particular Indigenous group involved. With Aboriginal populations there is also often a strong component of “nation-building,” or more correctly re-building. This is in contrast with instances of entrepreneurship associated with ethnic groups that have migrated to new places and are pursuing economic opportunities there in ways that distinguish them from the non-ethnic population.

The research examined the career progression factors of Aboriginal executives in Canada's federal public service to determine whether such factors as development opportunities, job assignments, education levels, mentoring, leadership experience, and networking increase the advancement of Aboriginal people to the executive category within the Canadian federal public service.

The purpose of this paper is to compare the self‐reported attitudes toward Aboriginal policing of officers in isolated/remote communities with those from accessible Aboriginal communities.

Survey results are reported for 294 officers working in Aboriginal communities throughout Canada.

Officers working in remote jurisdictions tended to be younger, better educated, and had less policing experience than those working in non‐isolated Aboriginal communities. Social problems in these remote communities were thought to be more serious than those reported by officers working in accessible Aboriginal communities. Despite these demographic and contextual differences, self‐reported attitudes toward Aboriginal policing were generally similar, although officers working in isolated communities tended to report more conservative views on enforcement.

The generalizability of the results is limited by the modest (40.7 percent) response rate, and the fact that officers working in Aboriginal agencies were less likely to participate than those working for national or provincial police services.

The results suggest that more effective recruiting, training, and retention strategies should be developed for officers working in Aboriginal communities.

This is the first comprehensive study of the perceptions of officers toward Aboriginal policing. While the police in isolated communities represent a small proportion of all law enforcement officers, their insight sheds light on this often misunderstood and under‐researched aspect of law enforcement.

The purpose of this chapter is to examine public apology as a socially acceptable means of institutional communication and the renegotiation of social relations that seeks to redress the power imbalance between the parties to this interaction. After presenting a basic definition of an apology as a communicative act and discussing the social relational implication of the public form of such an act, the paper examines one particular grouping of public apologies – those coming from Canadian Christian church denominations or communities seeking a renewed relationship with Canadian Aboriginal communities. A comparative analysis of the text and context of several of these apology interactions can provide some fascinating hints about the role of public apology in creating a new joint social narrative, affirming common moral norms, clarifying accountability for past relations and empowering the marginalized community through some form of compensation.

As shown in their earlier stories, while at differing times and places Janice and Mary searched for a research methodology that felt congruent with who they were each becoming and the inquiries they imagined, they both became drawn toward the relational aspects of narrative inquiry. As Clandinin and Connelly wrote: “Relationship is key to what it is that narrative inquirers do” (2000, p. 189). Key in negotiating relationships as narrative inquirers is our collective sharing of stories of experience. This relational storytelling shapes both shared vulnerability among storytellers as each person awakens to the complexity of lives being composed and recomposed and, too, a growing sense of working from, and with, stories as a way to shape personal, social, and institutional change (Clandinin & Connelly, 1998, 2000; Connelly & Clandinin, 2006). Clandinin and Connelly (1998) describe this kind of narrative change as taking shape in the following ways:For us, the promise of storytelling emerges when we move beyond regarding a story as a fixed entity and engage in conversations with our stories. The mere telling of a story leaves it as a fixed entity. It is in the inquiry, in our conversations with each other, with texts, with situations, and with other stories that we can come to retelling our stories and to reliving them. (p. 251)Furthermore, Maenette Benham (2007) writes thatthe power of narrative is that, because it deeply explores the tensions of power by illuminating its collisions (e.g., differences of knowledge and practices), it reveals interesting questions that mobilize processes and resources that benefit native people and their communities. Indeed, the political impact of narrative cannot be dismissed. (pp. 513–514)

International studies indicate that offenders have higher rates of infectious diseases, chronic diseases, and physical disorders relative to the general population. Although social determinants of health have been found to affect the mental health of a population, less information is available regarding the impact of social determinants on physical health, especially among offenders. The purpose of this paper is to examine the relationship between social determinants and the physical health status of federal Canadian offenders.

The study included all men admitted to federal institutions between 1 April 2012 and 30 September 2012 (n=2,273) who consented to the intake health assessment. Logistic regression analyses were used to explore whether age group, Aboriginal ancestry, and each of the individual social determinants significantly predicted a variety of health conditions.

The majority of men reported having a physical health condition and had experienced social determinants associated with adverse health outcomes, especially men of Aboriginal ancestry. Two social determinants factors in particular were consistently related to the health of offenders, a history of childhood abuse, and the use of social assistance.

The study is limited to the use of self-report data. Additionally, the measures of social determinants of health were indicators taken from assessments that provided only rough estimates of the constructs rather than from established measures.

A better understanding of how these factors affect offenders can inform strategies to address correctional health issues and reduce the impact of chronic conditions through targeted correctional education and intervention programmes.