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Despite health inequities experienced by Aboriginal and transgender (trans) communities, little research has explored the well-being of Aboriginal trans (gender-diverse) people. This paper aims to describe barriers to well-being in a sample of Aboriginal gender-diverse people in Ontario, Canada.

In 2009-2010, 433 trans people in Canada's most populous province participated in a multi-mode health survey. In all, 32 participants identified as First Nations, Métis, or Inuit (Aboriginal); unweighted frequencies were calculated to describe their characteristics.

Participants expressed diverse gender identities; 44 per cent identified with the pan-Aboriginal term two-spirit. High levels of poverty (47 per cent), homelessness or underhousing (34 per cent), and ever having to move due to being trans (67 per cent) were reported. In all, 61 per cent reported at least one past-year unmet health care need. Most participants had experienced violence due to being trans (73 per cent) and had ever seriously considered suicide (76 per cent). One-fifth had been incarcerated while presenting in their felt gender. Aboriginal spirituality was practiced by 44 per cent, and 19 per cent had seen an Aboriginal Elder for mental health support.

Action is needed to address the social determinants of health among Aboriginal gender-diverse people. Using principles of self-determination, there is a need to increase access to health and community supports, including integration of traditional culture and healing practices. Larger study samples and qualitative research are required.

These first published data regarding the health of Aboriginal gender-diverse Ontarians illustrate both their heterogeneity and all-too-common experiences of individual and systemic discrimination, and barriers to care. Results highlight potential impacts of colonialism and social exclusion, and suggest priorities for ameliorative action.

The purpose of this paper is to outline the use of intersectionality theory in research with gender and sexual minorities – that is, with lesbian, gay, bisexual, trans, and queer (LGBTQ) people, and lesser-studied groups such as two-spirited people.

First, the paper note the limited way that LGBTQ research has taken up issues of intersecting oppression. The paper outlines why theoretical and methodological attention to overlapping oppressions is important, and why theorists of intersectionality have identified the additive model as inadequate. The paper presents a sketch of current best practices for intersectional research, notes special issues for intersectional research arising within qualitative and quantitative paradigms, and finishes with an overview of how these issues are taken up in this special issue of Ethnicity and Inequalities in Health and Social Care.

Current best practices for intersectional research include. Bringing a critical political lens to data analyses; contextualizing findings in light of systemic oppressions; strategically using both additive and multivariate regression models; and bringing a conscious awareness of the limitations of current methods to our analyses.

This paper addresses the use of intersectionality theory in research with gender and sexual minorities, highlighting methodological issues associated with qualitative and quantitative paradigms in LGBTQ research.

The chapter compiles a glossary of key lesbian, gay, bisexual, transgender, and queer (LGBTQ+) terms and concepts relevant in the twenty-first century that a progressive librarian and information professional should be aware of. These are categorized based on gender, sex, and gender identity; sexual and romantic orientation; LGBTQ+ rights and social justice; and outdated and offensive terms. It also briefly explores support for LGBTQ+ patrons through library-based scenarios and provides the contemporary professional important questions to consider in response to the difficult situations represented. Finally, the chapter provides a listing of 25 American LGBTQ+ web-based resources with annotations for librarians to become LGBTQ+ allies. These are categorized according to LGBTQ+ advocacy, youth, legal issues, policy and research, and libraries and archives.

Indigenous and racialized people have suffered multifaceted dispossession as a result of ongoing and historical violence by the Canadian state. Most greatly affected are Indigenous gender-queer and nonbinary people, who have been erased by law and policy and are targets of violence; Indigenous women, who are targeted by gender discrimination and violence; and Indigenous children, who continue to be removed from their communities. Nonwhite or racialized migrants to Canada are victims of the same colonial project, which relies on the slavery of Black and Brown bodies and Orientalist constructions that portray the West as “superior” in relation to the “barbaric” East. This dispossession, oppression, and violence are met by a constellation of local and global approaches to resist, heal, and create Fearless futures for Indigenous and racialized people.

Through collaborative storytelling, this chapter centers a radical project focused on resistance to gender violence, reconnection to land and body, Indigenous and settler solidarity, storytelling and witnessing, and healing through art. These efforts, including multiple community workshops and mural projects with Indigenous and racialized women, as well as queer and two-spirit people and youth, have recentered Indigenous healing and medicine, promoted intergenerational teachings, fostered intercommunity relationship building and solidarities through stories and witnessing, reconnected disconnected Indigenous peoples (both local and settler) to their bodies, lands, and communities, and unsettled colonial mentalities on gender and Indigeneity publicly and privately. This project was a collaboration between The Fearless Collective, based in South Asia, the Innovative Young Indigenous Leaders Symposium, based in British Columbia, Canada, and research from the School of Child and Youth Care, University of Victoria, British Columbia.

The contemporary practice of ‘craftivism’ – which uses crafts such as knitting, sewing, and embroidery to draw attention to ‘issues of social, political and environmental justice’ (Fitzpatrick, 2018, p. 3) – has its origins in centuries of radical craft work, where women and marginalised peoples in particular, employed crafts to protest, take a stand, or raise awareness on issues that concern them. This chapter explores how crafts are being used to highlight key social and criminal justice issues that are of concern to criminologists, including the missing and murdered, state and institutional violence, and sexual abuse and violence. In canvassing the ways in which craft is being used to draw attention to, document, memorialise, demand change, and heal, this chapter considers why criminologists would benefit from being attentive to the strategies craftivists are using to challenge the status quo and make visible the invisible.

Julia Rose Sutherland highlights the heart of her feminist practice as an indigenous artist: Feminism for everyone and feminism every day. From detailing her mixed media usage to collaborative project dynamics, Sutherland reemphasizes the urgent need to continue to highlight and address ongoing settler violence forced upon the land, women, and communities. By keeping histories and the work of knowledge keepers close to her individual work and pieces created with others, Sutherland demonstrates the complex and layered steps vital for navigating patriarchal institutions and questioning multiple systems of oppression through art in order for everyone to be “heard in their entirety.”

The purpose of this paper is to develop an understanding of requirements for firms’ codes of conduct when addressing homophobia in the context of continued colonialism and coloniality.

This paper is a literature study.

First, occidental firms’ codes of conduct are shown to endanger indigenous homosexual individuals by endangering the protection offered by their indigenous ethics and society. Second, it is shown that tackling homophobia in firms’ codes of conduct on the foundation of occidental ethics forces homosexual individuals to conform to occidental homosexual identities in a world of a multitude of indigenous and hybrid homosexualities and identities render firms’ codes of conduct expressions of continued colonialism and coloniality. Third, a sole reliance on occidental conceptualizations of homophobia is shown to potentially camouflage unethical nationalistic and xenophobic intents.

Additional research is needed on the dynamics of coexisting multiple indigenous homosexual identities, and reliable ways to determine the substance of indigenous homosexual identities need to be developed in the context of continued colonialism and coloniality.

Firms need to be cognizant of conflicting identities, hybrid identities and changing identities over time while avoiding to use purported protection against homophobia as a camouflage for nationalistic and xenophobic purposes.

The paper ways to address the protection against homophobia in firms' codes of conduct in the context of continued colonialism and coloniality.

This paper closes a gap in the literature by considering firms’ codes of conduct as favouring homophobia as a result of continued colonialism and coloniality.

Julia Rose Sutherland details a 2021 installation project featuring a series of sugar-casted ambered bodies. The collaborative exhibition reflects upon the relationship between BIPOC people, sex work, fetishization, and community care. By creating edible sugar casts from specifically BIPOC women and trans folk, the work references the exoticization of diverse people to fulfill colonial appetites, reducing human identity to an object of desire. This body of work addresses loss but at the same time showcases care, ancestry, and a taking back of both the body and sexual agency – taking back our bodies – no shame, just perfection in each pose.