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The purpose of this paper is to explore Indigenous Works’ efforts to facilitate Indigenous-led research that is responsive to the socio-economic needs, values and traditions of Indigenous communities.

This paper is grounded in an Indigenous research paradigm that is facilitated by Indigenous-led community-based participatory action research (PAR) methodology informed by the Two Row Wampum and Two-Eyed Seeing framework to bridge Indigenous science and knowledge systems with western ones.

The findings point to the need for greater focus on how Indigenous and western knowledge may be aligned within the methodological content domain while tackling a wide array of Indigenous research goals that involve non-Indigenous allies.

This paper addresses the need to develop insights and understandings into how to develop a safe, ethical space for Indigenous-led trans-disciplinary and multi-community collaborative research partnerships that contribute to community self-governance and well-being.

The motivation for this paper comes from Canada’s Truth and Reconciliation’s (TRC) Calls to Action, and in particular, the call for more meaningful consultation and respectful, consent-based relationships between businesses and Indigenous communities in Canada. To this end, this study empirically examines leadership in the context of a wicked problem faced by a pulp and paper mill and suggest an Indigenous epistemology as helpful to inform the leadership behaviours employed in this company.

Firstly, this study established that the problem faced by the company aligns with the characteristics of wicked problems, hence necessitating a collective leadership approach. This study then compiled a database from publicly available documents and inductively coded this data to identify themes that told us something about the leadership behaviours employed by the company as it attempted to resolve the problem at hand.

This study provides evidence that the company did not employ collective leadership when attempting to tame its wicked problem. It then shows that the context in which the firm operates lends itself well to the Mi’kmaw concept of Two-Eyed Seeing as a guiding principle that could have informed the company’s leadership and contributed to a long-overdue process of reconciliation. This study proposes several specific actions that plausibly could have helped produce such an outcome.

This paper helps fill a void in applications of the wicked problem construct to businesses. Further, this study suggests that the problem faced by this firm remained difficult to tame precisely because it failed to employ a collective leadership approach. The contribution to the leadership literature comes from introducing Two-Eyed Seeing and showing how it may help produce leadership that is inherently more collective in nature. Beyond its instrumental value, this approach may nurture more consent-based relationships between businesses and Indigenous communities in Canada, as called for by the TRC, hence contributing to reconciliation with a long-suffering neighbouring Indigenous community.

Canada's population is becoming increasingly diverse and the recent recognition of the need for inclusivity and diversity has led to conversations in undergraduate and graduate medical programs across the country. The intended outcomes of these conversations around representation are actions that better prepare medical graduates to meet the needs related to caring for a diverse Canadian population. It is paramount that learners see this progress toward equity, inclusivity, and diversity reflected in the leadership of their medical training programs. Actions toward this goal may be more impactful from a new understanding of leadership. This chapter focuses on a postcolonial reimagining of leadership that expands qualities that are valued, resulting in a natural diversification and increased inclusion among medical leaders. The authors write from their personal viewpoints and provide suggestions on revisioning leadership and curriculum, throughout. It is hoped that a paradigm shift in the way leaders are identified, recognized, and supported will address current challenges in medical culture and subsequent socialization of learners that influence their professional identities and ideas about who and what makes good leaders.

Purpose – In this chapter, I explore and argue for a theoretical shift in research about Aboriginal physical activity practices in Canada, from a deficit perspective to a strengths perspective that incorporates practices of hope.

Design/methodology/approach – After briefly describing my concerns about analysing Aboriginal physical activity practices from a deficit perspective, I outline, apply and argue for the benefits of a research approach that begins with a strengths perspective and incorporates practices of hope.

Findings – I argue that all individuals have strengths and places where they can exercise power. An adoption of complementary power relations framed within the practices of hope, which include availability and listening with an openness to co-transformation, further clarifies how to adopt a strengths perspective analysis of Aboriginal physical activity practices.

Originality/value – In adopting a strengths perspective, I am committed to actively identifying existing strengths as a starting point, along with resources that can be used to further those strengths. Strengths are then used to address identified barriers to physical activity. The practices of hope outline how non-Aboriginal allies can work alongside Aboriginal individuals to co-transform physical activity in a manner that enhances physical activity practices for all those involved.

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.

The purpose of this paper is to explore the idea that, in the last few decades, collaborative inquiry methods have evolved along a similar trajectory to dual lens research. Dual lens research, known in various contexts as both ways, two-eyed seeing Old Ways New Ways, and Koodjal Jinnung (looking both ways), is designed to generate new knowledge by exploring a theme through Aboriginal and contemporary western lenses. Participatory action research and a dual lens approach are considered in a number of projects with a particular focus on the issues such work can raise including conceptual challenges posed by fundamental differences between knowledge sets.

The authors hypothesize that a dual lens approach will become a branch of participatory action research, as such, a robust description needs to be developed and its ethical implications are considered. Existing work in this direction, including principles and processes, are collated and discussed.

Dual lens research as a branch of participatory action research is of great significance in countries with Aboriginal populations that are undergoing a cultural renaissance. As dual lens practitioners, the authors are finding their research outputs have a high positive impact on both Aboriginal and non-Aboriginal populations and make a genuine contribution to reconciliation by finding ways of going forward together.

This paper joins a growing body of research that supports resonances between Aboriginal and “western” research methods.

Paradigms are shifting in research involving Indigenous peoples: research with Indigenous peoples instead of research on them. To do this, we must acknowledge a shared and sacred space of multiple world views. Negotiating this meeting place – the ethical space – demands that researchers, Research Ethics Boards (REBs), and Indigenous peoples collaborate to find mutually agreeable solutions to research ethics tensions. This chapter addresses the principle-to-policy-to-practice gaps in the application of Canada’s research ethics policy (i.e. TCPS2) by demonstrating how one 2018 study navigated ethical engagement by practising Etuaptmumk: Two-eyed seeing (the Mi’kmaq concept of learning to see from and integrate multiple perspectives to find remedies to issues/challenges/questions that benefit everyone). Movements within both Indigenous and academic communities – in Canada and elsewhere – to develop policy on research ethics for research with Indigenous peoples present an opportunity and impetus for researchers to do differently and with the leadership of Indigenous peoples. This chapter shares reflections from one study that offers an example of doing differently and acknowledging self-in-science or examining self-as-science, which is not a common practice. The acceptance of creative research methods, like autoethnography through poetry and spoken word, demonstrates academic culture can change, too, and provides researchers methods and mediums to explore and examine the self without separation from the research. This chapter discusses these as relational and reflexive, a way to challenge conventional positions of ‘researcher’ and ‘participant’, and reimagines research innovation through relationship.

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

These words resonated with me when I first started my career in higher education in Canada 15 years after being a school teacher for much of my young adult life in México. Back then, in Mexico, I took for granted the way in which I lived my values. While there were instances and contexts where those values were challenged, it was not until I moved to Canada that I started redefining and reshaping my worldview, negotiating what was negotiable within me, and fighting to maintain my position in what was not negotiable. I am still learning to navigate the world of postsecondary education where I have learned that, as Siksika Elder Leroy Littlebear (2000) observes, “No one has a pure worldview that is 100 percent Indigenous or Eurocentric; rather, everyone has an integrated mind, a fluxing and ambidextrous consciousness” (p. 85). How then, do I show all of who I am when my position toward Indigenous history, culture, language, and values is informed by my own upbringing and experience and consequently might be perceived as “biased”?

This auto-ethnographic chapter addresses this question by presenting a case study where I reflect on Littlebear's (2000) observations on the fluidity of worldviews and the development of an “ambidextrous consciousness,” and how those principles have allowed me the space to be my authentic self despite the different ontological and axiological orientations I have encountered my work in higher education.