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The Nunavut Land Claims Agreement (NLCA) between the Inuit in the Nunavut Settlement Area (formerly part of the Northwest Territories) and the Crown of Canada, led to the creation of Nunavut in 1999. A public government in the Inuit homeland, Nunavut has the responsibility to put into effect the Inuit rights and benefits set out in the NLCA as well as provide a wide range of services tailored to the needs of all Nunavummiut of which 85% are Inuit. With a vast and largely untapped mineral, oil, and gas potential, Nunavut is now preparing to a private sector market economy open to global investors in natural resource exploration and exploitation. Certainly, Nunavut is a place where economic development and indigenous rights intersect crosscutting global, national, and territorial boundaries. This chapter looks at how indigenous peoples rights and the imperatives of a globalized/globalizing economy, are projected into and taken up by Nunavut Arctic College, Nunavut's sole postsecondary education institution. Integrating textual and contextual instances of analysis, this chapter highlights how the College translates seemingly conflicting policy messages, into all-encompassing education practices that weave into the omnipresent right to indigenous self-determination.

Teacher education has existed in Nunavut, Canada, for more than 40 years, yet the programs offered have not been able to meet the demand for Inuit educators in the territory. The reasons for this are complex, but related to the history of education in Nunavut, the policies and employment conditions impacting educators and the conflicting values of colonial and Inuit ways of being and understanding the world. However dim the embers of teacher education programs may appear, when statistics on graduation rates from postsecondary or Inuit composition in schools are shared, there are many initiatives that reinvigorate the flames. This chapter outlines five such initiatives in which three critical factors emerge that offer suggestions for restructuring teacher education to support Inuit.

The oversight of ethical conduct of research is often placed on the university institution in partnership research. How institutions ensure the ethical conduct of research varies and for research being done with Indigenous communities, communities themselves are now conducting their own research ethics reviews. However, this chapter aims to place some onus of responsibility on the researcher themselves, to develop their own moral compass when working with Indigenous communities. (Borrowing from Toombs (2012). Ethical research for indigenous people by indigenous researchers. Aboriginal & Islander Health Worker Journal, 36(1), 24–26.) notion of the moral compass, the authors will discuss their own experiences as Indigenous researchers and how a moral compass is critical even in light of the best research ethics policies.

The authors focus on the Canadian and Australian context and provide examples from their own experiences as Indigenous people, researchers, and research ethics administrators. The focus of this chapter is to highlight some of the unethical research that has been conducted on Indigenous peoples and the policy and community response to that research. The authors explore how to build better relationships through research with Indigenous peoples.

This chapter does not aim to provide a thorough review of literature on research ethics with Indigenous peoples; however, some of this literature is cited. The focus of this chapter is to share the experiences related to policy from the perspective of two Indigenous researchers.

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.

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.

The chapter describes the phenomenon of company–community agreements in the mining sector, situates them relative to two veins of responsible investment activity, and assesses whether they might serve as a proxy for the “community relations” expectations of responsible investors.

Based on an evaluation of two recent company–community agreements and surveying of executives from mining firms that have signed agreements with Indigenous communities, it was found that: (1) though imperfect as a proxy for many of the “community relations” expectations of responsible investors, company–community agreements offer benefits and make provisions that exceed current expectations, especially with respect to the recognition of the right of Indigenous communities to offer their free, prior, and informed consent to mine developments; and (2) mining executives recognize the utility of agreement-making with communities, and are comfortable with such efforts being interpreted as recognition of the right of Indigenous communities to consent to development.

The chapter serves to introduce responsible investors to the emergence of company–community agreements in the global mining sector, and calls upon them to advocate for their further use in order to reduce the riskiness of their investments, address social justice concerns, and assist communities to visualize and realize their goals.

For the first time, the growing phenomenon of company–community agreements in the mining sector is situated within responsible investment scholarship. Additionally, drawing on both logic and evidence, the chapter challenges the responsible investment community to rethink its approach to screening and engaging the mining sector in order to advance the interests of Indigenous communities.

This chapter offers an overview of Indigenous Entrepreneurship (IE) in the national Canadian context and aims to analyze how the diversity among the Aboriginal peoples of Canada in society is managed with regard to entrepreneurship.

Taking into account the scope of diversity, three major dimensions were identified for analysis – (1) the sociocultural dimension, in reference to the worldviews and values of indigenous peoples, (2) the institutional dimension, in reference to the political management of reservations and the Band Council system, and (3) the financial dimension, in reference to the financial opportunities available to indigenous entrepreneurs.

This chapter’s original contribution rests in its critical analysis of IE in Canada, taking into account the history, the process of colonization and the diversities within the diversity.