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Stakeholder thinking has contributed considerably to the organizational literature by demonstrating the significance of the environment in managing organizations. Stakeholders affect and are affected by organizations’ daily operations and decisions. They have varied and often conflicting interests, making it necessary for managers and organizations to know who they are as well as their attributes. Consequently, Mitchell et al. (1997) developed the stakeholder salience theory to help managers and organizations identify the power of certain stakeholders and their salience to the organization. With a few exceptions, the mainstream stakeholder salience theory is in many ways still largely static, short-term oriented, and firm-centered. The aim of this paper is to revisit certain conformist assumptions concerning the role of marginalized stakeholders, or “dormant” stakeholders, in stakeholder thinking. Overall, this chapter is a call to a new conceptualization of stakeholders that reintroduces stakeholder dynamics at the core of stakeholder thinking to overcome its restrictive shortcomings. We argue that managing stakeholder relationships is not simply meeting stakeholder demands but also involves taking into account the long-term dynamics of stakeholder interactions.

Research projects involving traditional knowledge are finding new ways of dealing with intellectual property rights and commercialisation. Influenced by calls for fair and equitable protocols involving access and benefit sharing regimes, researchers are developing new standards of practice. Here this paper aims to explore the process by which the CIHR Team in Aboriginal Antidiabetic Medicine (TAAM) came to address these issues within the scope of participatory action research.

A case study method is applied in order to highlight key events and topics. The legally binding research agreement developed for this project is used to illustrate examples of how the needs of First Nations stakeholders and of researchers are met.

The paper finds that strong research partnerships are characterized by accountability, adaptability, transparency, good and frequent communication and ultimately, trust. Researchers should be prepared to take a more “human” approach in their studies as the establishment of personal relationships are as important as the research itself. Proposals should include both monetary and intangible outcomes where possible, which reflect aboriginal culture and decision.

This paper can help others to understand the needs of aboriginal peoples with regard to research. It also provides links to protocols and the legal research agreement used by TAAM that can serve as an adaptable template for future work.

Publicising the research agreement and experiences herein is meant to contribute to a body of knowledge that will one day lead to new research norms when dealing with aboriginal peoples and traditional knowledge.

The purpose of our chapter is to contribute to the current literature on sport and the environment by introducing an ethic of sustainability embedded in the historical and ongoing place-based physical cultures of Fisher River Cree Nation (Ochékwi Sipi).

Using an Indigenous-centered, community-based research design, we conducted four sharing circles with a total of 13 Elders from Fisher River Cree Nation. Sharing circles are a culturally safe discussion format for Elders to share their experiences and perspectives, which is significant in that Elders serve as critical links in the intergenerational communication of Cree place-based knowledge.

The key finding of this research is presented, centering around the more-than-human ethic that emerges from the place-specific stories of movement and physical culture shared by the Elders.

Based on the stories of the Elders we show how intimate and deeply embodied knowledges are formed over the course of generations of living with, learning from, and moving across Land. The knowledge gathered from this research presents an alternative to the dominant Western worldview and may serve as a critical link in struggles for environmental and social sustainability.

My research is a personal effort to understand the experiences that have shaped my work, practice, and living of teaching mathematics. From the boy storied as being smart in mathematics to the man who was tasked in finding ways to Indigenize school mathematics, I have composed stories to live by that share the tensions, conflicting stories, and mis-educative experiences that have shaped who I am as a White Euro-Western mathematician in a Canadian prairie province. My research wonder serves a practical justification as I “attend to the importance of considering the possibility of shifting, or changing practice” (Clandinin, 2013, p. 36) in the context of cross-cultural teaching and learning. Much of the research around Indigenous mathematics education is shaped by misconceptions of Indigenization and inconsistent practices of how this is taken up by practitioners – topics that I analyzed during my doctoral studies. Through my inquiry described in the chapter, I hoped to achieve a nuanced understanding of how the experiences of diverse lives shape the learning of school mathematics.

Seeks to assess how new research and progress about how libraries and institutional web sites can adapt a range of distinct search tools using the portlet standards to achieve improved access.

Locally integrated web search tools help users to navigate through web sites without needing to go to multiple sites.

Search tools should be created with delivery via a portlet in mind. Compliance to CREE defined standards suggest good results as proven by several partners. This set of procedures suggests a very good future for locally integrated web search tools.

Examples of experiences with different partners suggest rather remarkable promise for portlet standards that can be applied to searching web sites The CREE project has proven easy adapability and now a significant amount of testing and experience confirms the operations it can perform with the JSR 168 and WSRP portlet standards and other Java‐based tools.

Presents a special issue, enlisting the help of the author’s students and colleagues, focusing on age, sex, colour and disability discrimination in America. Breaks the evidence down into manageable chunks, covering: age discrimination in the workplace; discrimination against African‐Americans; sex discrimination in the workplace; same sex sexual harassment; how to investigate and prove disability discrimination; sexual harassment in the military; when the main US job‐discrimination law applies to small companies; how to investigate and prove racial discrimination; developments concerning race discrimination in the workplace; developments concerning the Equal Pay Act; developments concerning discrimination against workers with HIV or AIDS; developments concerning discrimination based on refusal of family care leave; developments concerning discrimination against gay or lesbian employees; developments concerning discrimination based on colour; how to investigate and prove discrimination concerning based on colour; developments concerning the Equal Pay Act; using statistics in employment discrimination cases; race discrimination in the workplace; developments concerning gender discrimination in the workplace; discrimination in Japanese organizations in America; discrimination in the entertainment industry; discrimination in the utility industry; understanding and effectively managing national origin discrimination; how to investigate and prove hiring discrimination based on colour; and, finally, how to investigate sexual harassment in the workplace.

This chapter frames the educational journey of an Iskwew, or Cree woman who has navigated the different spaces of settler education, sometimes reluctantly and sometimes eagerly. The author engages the usage of her Cree Nisgaa Methodological Framework that is framed by protocol, mamatowisin, or engaging inner mindfulness, and reciprocity. The author makes and holds space for readers to journey with her, offering an opportunity to bear witness to the experiences of First Nation (Indigenous) education, from her positionality as a Cree woman. The author engages, embodies, and enacts ethical relationality throughout the chapter as it is her pedagogical hope that this chapter contributes to a collective space where Indigenous and non-Indigenous relationships can be forged with respect, relevance, relationality, and reciprocity on behalf of students everywhere.

The situating of pimatisiwin as a framework for spatial justice and self-determination aids educators in strengthening their understandings of Indigenous knowledges to support an authentic inclusion of Indigenous students with disabilities. Through the sharing of Canada’s colonial history, and by critically examining the principles of care within special education, the author exposes its relationship with ableism, normalcy, eugenics, and white privilege to show how Indigenous peoples continue to be marginalized in the twenty-first century. This justice work asks educators to shift their perspectives of inclusion and wellness through the insertion of an Indigenous lens, one to help them see and hear the faces and voices of disabled Aboriginal children and their kinships. The chapter discusses the social model of disability, the psychology of Gentle Teaching, Indigenous ethics, and principles of natural laws through the voices of Nehiyawak and other knowledge keepers, in order to suggest an agenda for educators to come to an understanding of an emancipatory and gentle education. Spatial justice and Indigenous epistemologies merge as synergistic, inclusive, and holistic entities, to support Aboriginal children and youth as both they and those who teach learn to celebrate disabled ontologies. The chapter concludes by presenting how Gentle Teaching and Indigenous ways of knowing should be honored in this quest of creating an equitable, caring, and inclusive society for all disabled Indigenous children and youth.

Research at the intersection of neurotoxicology, cognitive neuroscience, genetics, and behavior – “toxicogenomics” – promises to improve understanding of behavior and public policies. Many toxicants modify neurotransmitters with effects depending on genotype, development, and experience. For example, lead and manganese downregulate dopaminergic or serotonergic function, weaken behavioral inhibition, and are positively correlated with hyperactivity (ADHD), substance abuse, or violent crime. Within this context, the chapter argues that neurotoxicology holds great promise for improving public policies in areas such as criminal justice and education. After discussing research methods, the chapter surveys previous work in neurotoxicology as it pertains to educational outcomes and to crime. Data are summarized linking: (1) children's blood lead levels with poor educational performance; (2) hair and blood levels of heavy metals with violent crime; and (3) uptake of multiple toxicants with pollution from abandoned mines. The chapter concludes by drawing lessons for ongoing research agendas at the intersection of neurotoxins, behavior, and policy.

This article describes the creation of specific solidarity relationship frames within an Aboriginal rights support network in Alberta, Canada. Advocacy relationship frames are discussed in the context of literature on social movement action framing processes as well as literature on solidarity relationships within social movements. After a brief explanation of research methods, the Lubicon Cree land rights conflict is introduced as a specific example of non-Aboriginal advocacy of an Aboriginal cause. In the Lubicon situation, supporters understood their solidarity as a commitment to those who were socially marginalized but this commitment was complicated by various factors such as the power imbalance between Lubicon and their advocates as well as the cultural differences between the two sides. The relatively passive framing of the solidarity relationship may also have contributed to a subsequent dissipation of support and a lack of ongoing direct and personal connection with the Lubicon people.