Knowledge Keepers Research Articles

The Junction Collection: A site-specific public fashion project as a (conceptual) magazine editorial

In the summer of 2018, the author was selected for the Junction Art Residency (JAR) programme, and for three months, he was integrated into the daily life of the Haines Junction village, a rural town in the Kluane region, Yukon. Like the rest of the Yukon, the Haines Junction village includes a sizable community of First Nation residents. To gain a practical understanding on how aboriginal principles and values shape life in Yukon, the author created a series of garments and accessories informed by the nature, histories and peoples of the Kluane region. This critical essay contextualizes the project and discusses the implications of using a magazine editorial as an alternative vehicle to disseminate it. With the direct participation of a diversity of Haines Junction’s residents, the author explored Yukon’s social and cultural complexities by means of integrating fashion design and public art methodologies. Titled The Junction Collection, the site-specific public fashion project incorporated locally available fabrics, traditionally harvested furs and upcycled materials. Throughout the design process, he consulted with indigenous makers, elders and knowledge keepers. Upon completing the series of garments, the author executed a photo shoot featuring Haines Junction’s residents wearing the outfits against the natural setting of the Kluane wilderness. Those images are the central content for the long-format magazine editorial presented and examined here. The critical essay argues that, as a visual narrative, this magazine editorial makes the project more accessible to the general public while effectively translating The Junction Collection’s theme of incorporating indigenous knowledge with contemporary aesthetics.

Collaboration in Virtual Environments: Honouring the Métis Method of Visiting

During COVID-19, many collaborative research teams and community partners pivoted to undertake their work in a virtual way. In this discussion, we capture the mechanics, logic, and situations under which virtual methods became relevant to applied interdisciplinary work. Using a shared voice, we chart the nuances of training and research through the redesign, the reimagining of research protocols, and the nuanced cultural gaps that exist between virtual connection and in-person visiting with community partners, Métis Knowledge Keepers, and experts. Through referencing our reflexive archive of experiences, emails, fieldnotes, and meeting minutes, we address how our attempt to simulate virtual informed consent has consequently provided insights into the value of co-creation and the importance of honouring visiting as a Métis method in virtual environments.

Problems in implementing interprofessional education in rural areas: an exploratory study.

INTRODUCTION Many Indigenous peoples around the world are disproportionately affected by mental health challenges, due to intergenerational and collective trauma stemming from historical losses and ongoing colonialism. A growing body of literature suggests that mental wellness initiatives are more culturally safe and result in more successful and sustainable outcomes when they are developed by, for and with Indigenous communities using community-driven approaches that prioritize and privilege Indigenous leadership, knowledge systems, beliefs and practices. However, knowledge has not been synthesized on mental wellness initiatives and the extent of community engagement during the development, implementation, and evaluation stages of these initiatives. METHODS The authors conducted a scoping review of studies on Indigenous community-based mental wellness initiatives to identify the (1) characteristics of these initiatives, (2) types of evaluation approaches (specific measures and assessment tools), (3) level of community engagement from inception to the evaluation stage of the initiative, and (4) lessons learned as identified by the authors. Published and grey literature were searched across several electronic databases. Inclusion criteria required that each study was published between January 2008 and June 2018, focused on Indigenous peoples and their communities in Canada, USA, Australia, and/or New Zealand, focused on a community-based mental wellness initiative, was meaningfully co-led or co-designed by the community, described the initiative and how it was evaluated, and was printed in English. RESULTS The search yielded 1491 unique articles, and 22 of these articles met all of the inclusion criteria. All included studies took place in Canada, the USA, or Australia. Most mental wellness initiatives addressed general mental wellness, substance use, suicide prevention, and/or co-occurring conditions, and many were tailored for Indigenous youth. Culture-based initiatives were emphasized in most studies, with cultural adaptation and relevance prioritized in all initiatives. Approaches to evaluation ranged from process evaluations to outcome evaluations. Most studies used a mixed methods approach and a wide range of assessment tools, including questionnaires and indicators of community capacity building. Many evaluations used a shared leadership model between community leaders and researchers and had combinations of community members, families, Elders, Knowledge Keepers, and leaders involved in the development, implementation, and evaluation of the mental wellness initiative. Common challenges in conducting evaluation research included limitations of funding structures and the burden on community staff and leaders during the project. CONCLUSION Overall, across all studies, culture stood out as a major theme for community-based mental wellness initiatives among rural and remote Indigenous communities, with cultural teachings, cultural activities, appropriate use of culture, land-based programming and knowledge sharing integrated into community programming. However, culture and Indigenous leadership throughout were lacking in many of the research studies. Thus, as more Indigenous communities and leaders govern and guide the development of evidence-based mental wellness programming, culture as a form of healing needs to be incorporated into the development of the program, and culture should be a core competency in any evaluation research.

Business as Usual or Digital Mechanisms for Change?

Mathematics classrooms have a long history of what has been termed ‘unidimensional' character: a proclivity for student practice routines and teachers as experts and keepers of knowledge. This study investigates affordances of student-created digital learning objects (SC-DLOs) as transformative, design-for-learning practices in the hands of students. Historical distinctions are drawn between digital learning objects (DLOs) and digital learning artefacts (DLAs) primarily for teacher assessment of student learning. SC-DLOs are conceived as students' design for learning for the peer learning community. Hence, SC-DLOs have additional and different learning potential that aligns with 21st century skill development. A corpus of mathematics SC-DLOs (n=155) were analysed from learner blogs (Year 7-8) in a 1:1 digital initiative in New Zealand. A mixed-methods approach was used to investigate features of students' multimodal design for learning. A framework of implications informs and problematises understandings of transformative digital creation by students in mathematics.

Joseph Naytowhow: waniskâ “Wake up!” to Wholeness through nêhiyawîhtwâwin

In this article, the authors present the teachings of nêhiyaw (Cree) Emerging Elder and Knowledge Keeper Joseph Naytowhow. In a celebrated nêhiyaw (Cree) fashion, storytelling and language are used as examples of a non-linear and sometimes complicated journey back to self, culture, nature and healing. Against the background of being kidnapped, imprisoned in a religious institution, and robbed of all-things nêhiyaw (Cree), this article offers a sense of Joseph Naytowhow’s journey back to intimacy, love, and affection which aids in one’s search for emotional safety. Joseph utilizes nêhiyawîhtwâwin (Cree worldview and culture) knowledge tools such as dreaming to aid in his journey back to nêhiyawîhtwâwin (Cree culture) and nêhiyawêwin (Cree language). From a residential school internee to a leader and emerging Elder, he notes the importance of mentors in a relational approach to healing. This article provides an invitation through “the sunrise song” to “Wake up!” and create a more respectful and reciprocal world of internal wholeness.

A scoping review of evaluated Indigenous community-based mental wellness initiatives.

Many Indigenous peoples around the world are disproportionately affected by mental health challenges, due to intergenerational and collective trauma stemming from historical losses and ongoing colonialism. A growing body of literature suggests that mental wellness initiatives are more culturally safe and result in more successful and sustainable outcomes when they are developed by, for and with Indigenous communities using community-driven approaches that prioritize and privilege Indigenous leadership, knowledge systems, beliefs and practices. However, knowledge has not been synthesized on mental wellness initiatives and the extent of community engagement during the development, implementation, and evaluation stages of these initiatives. The authors conducted a scoping review of studies on Indigenous community-based mental wellness initiatives to identify the (1) characteristics of these initiatives, (2) types of evaluation approaches (specific measures and assessment tools), (3) level of community engagement from inception to the evaluation stage of the initiative, and (4) lessons learned as identified by the authors. Published and grey literature were searched across several electronic databases. Inclusion criteria required that each study was published between January 2008 and June 2018, focused on Indigenous peoples and their communities in Canada, USA, Australia, and/or New Zealand, focused on a community-based mental wellness initiative, was meaningfully co-led or co-designed by the community, described the initiative and how it was evaluated, and was printed in English. The search yielded 1491 unique articles, and 22 of these articles met all of the inclusion criteria. All included studies took place in Canada, the USA, or Australia. Most mental wellness initiatives addressed general mental wellness, substance use, suicide prevention, and/or co-occurring conditions, and many were tailored for Indigenous youth. Culture-based initiatives were emphasized in most studies, with cultural adaptation and relevance prioritized in all initiatives. Approaches to evaluation ranged from process evaluations to outcome evaluations. Most studies used a mixed methods approach and a wide range of assessment tools, including questionnaires and indicators of community capacity building. Many evaluations used a shared leadership model between community leaders and researchers and had combinations of community members, families, Elders, Knowledge Keepers, and leaders involved in the development, implementation, and evaluation of the mental wellness initiative. Common challenges in conducting evaluation research included limitations of funding structures and the burden on community staff and leaders during the project. Overall, across all studies, culture stood out as a major theme for community-based mental wellness initiatives among rural and remote Indigenous communities, with cultural teachings, cultural activities, appropriate use of culture, land-based programming and knowledge sharing integrated into community programming. However, culture and Indigenous leadership throughout were lacking in many of the research studies. Thus, as more Indigenous communities and leaders govern and guide the development of evidence-based mental wellness programming, culture as a form of healing needs to be incorporated into the development of the program, and culture should be a core competency in any evaluation research.

\u2018A change of heart\u2019: Indigenous perspectives from the Onjisay Aki Summit on climate change

In June 2017, the Turtle Lodge Indigenous knowledge centre convened the Onjisay Aki International Climate Summit, an unparalleled opportunity for cross-cultural dialogue on climate change with environmental leaders and Indigenous Knowledge Keepers from 14 Nations around the world. In collaboration with Turtle Lodge, the Prairie Climate Centre was invited to support the documentation and communication of knowledge shared at the Summit. This process of Indigenous-led community-based research took an inter-epistemological approach, using roundtable discussions within a ceremonial context and collaborative written and video methods. The Summit brought forward an understanding of climate change as a symptom of a much larger problem with how colonialism has altered the human condition. The Knowledge Keepers suggested that, in order to effectively address climate change, humanity needs a shift in values and behaviours that ground our collective existence in a balanced relationship with the natural world and its laws. They emphasized that their diverse knowledges and traditions can provide inspiration and guidance for this cultural shift. This underscores the need for a new approach to engaging with Indigenous knowledge in climate research, which acknowledges it not only as a source of environmental observations, but a wealth of values, philosophies, and worldviews which can inform and guide action and research more broadly. In this light, Onjisay Aki makes significant contributions to the literature on Indigenous knowledge on climate change in Canada and internationally, as well as the ways in which this knowledge is gathered, documented, and shared through the leadership of the Knowledge Keepers.

Indigenous Youth Storywork: A Spiritual Awakening of a Maya Adoptee living in KKKanada

Indigenous adoptee scholars understand their identity through community connection, culture, education and practice. In this Storywork, through engagement with current literature and ten research questions, I explored what it meant to be an adoptee in West Coast (KKKanadian) Indigenous communities. An Indigenous Youth Storywork methodology was applied to bring meaning to relationships I have with diverse Indigenous Old Ones, mentors and Knowledge Keepers and their influence on my journey as a Maya adoptee returning to my culture. My personal story was developed and analyzed using an Indigenous decolonial framework and Indigenous Arts-based methods. The intention of this Youth Storywork research work is to create space for Indigenous, Interracial, Transracial and Maya adoptees in Child and Youth Care, Social Work and Counselling Psychology education, policy and practice.

Health promotion interventions supporting Indigenous healthy ageing: a scoping review

ABSTRACT Aging well is a priority in Canada and globally, particularly for older Indigenous adults experiencing an increased risk of chronic conditions. Little is known about health promotion interventions for older Indigenous adults and most literature is framed within Eurocentric paradigms that are not always relevant to Indigenous populations. This scoping review, guided by Arksey and O’Malley’s framework and the PRISMA-ScR Checklist, explores the literature on Indigenous health promoting interventions across the lifespan, with specific attention to Indigenous worldview and the role of older Indigenous adults within these interventions. To ensure respectful and meaningful engagement of Indigenous peoples, articles were included in the Collaborate or Shared Leadership categories on the Continuum of Engagement. Fifteen articles used Indigenous theories and frameworks in the study design. Several articles highlighted engaging Elders as advisors in the design and/or delivery of programs however only five indicated Elders were active participants. In this scoping review, we suggest integrating a high level of community engagement and augmenting intergenerational approaches are essential to promoting health among Indigenous populations and communities. Indigenous older adults are keepers of essential knowledge and must be engaged (as advisors and participants) in intergenerational health promotion interventions to support the health of all generations.

Total Phenolic Compounds, Carotenoids and <i>In Vitro</i> Antioxidant Activity of Three Traditional Indigenous Medicinal Plants of Saskatchewan, Canada

Medicinal plants are an important component in Indigenous cultures. Aralia nudicaulis L., Rubus idaeus L., and Rosa arkansana Porter were analyzed for total phenolic compounds, carotenoids and antioxidant activity by DPPH (2,2-diphenyl-1-picrylhydrazyl), FRAP (ferric-reducing antioxidant power), and ABTS (2,2-azino-bis-(3-ethylbenzothiazoline-6-sulphonic acid). The samples were harvested in Saskatchewan, Canada, with the help of an Indigenous Traditional Knowledge Keeper and the analyses were performed by spectrophotometry. The results showed that total phenolic compounds amount ranged from 0.08 to 0.88 mg GAE/mg d.w. and the total carotenoid contents ranged from 0.03 to 1.26 mg/g d.w. The in vitro antioxidant activity ranged from 0.02 to 0.71 μmol TE/mg d.w. by DPPH, from 0.05 to 2.53 μmol TE/mg d.w. by FRAP, and from 0.04 to 1.06 μmol TE/mg d.w. by ABTS. Rosa arkansana leaves stood out with higher amounts of total phenolic compounds (TPC) (0.88 ± 0.02 mg GAE/g d.w.), carotenoids (TC) (1.26 ± 0.03 mg/g d.w.) and antioxidant activity (TAA) by DPPH (0.71 ± 0.01 μmol TE/mg d.w.), ABTS (1.06 ± 0.01 μmol TE/mg d.w.) and FRAP (2.32 ± 0.01 μmol TE/mg d.w.), with the same amount of Rubus idaeus belowground (2.53 ± 0.01 μmol TE/mg d.w.) in last technique (2.32 ± 0.01 μmol TE/mg d.w.). The first principal component describes 83.88% of the total variance and all the variables have high influence on this component (factor loadings: T = 0.976, TC = 0.735, TAA by DPPH = 0.955, FRAP = 0.894 and ABTS = 0.996), demonstrating that these samples do not have large dissimilarity. The second principal component represents 13.64% of the total variance, and the TC is the dominant variable on the second principal component (0.658). Aralia nudicaulis, Rubus idaeus, and Rosa arkansana had interesting amounts of total phenolic compounds, total carotenoids and in vitro antioxidant activity. Rosa arkansana leaves and Rubus idaeus have the highest amount of total phenolic compounds and antioxidant activity in this study. Rosa arkansana leaves are also a good source of carotenoids, and so, they have great potential health benefits and use in industry as a source of bioactive compounds with high antioxidant activity. This study enriches the literature on medicinal plants used by Indigenous people of Saskatchewan and surrounding Canada. More studies are necessary to identify its applications, security and to assess which compounds generate the benefits reported by Traditional Knowledge Keepers.

Antimicrobial Effectiveness on Selected Bacterial Species and Alkaloid and Saponin Content of <i>Rosa nutkana</i> C. Presl (Nootka Rose) and <i>Urtica dioica</i> L. (Stinging Nettle) Extracts

Nootka rose (Rosa nutkana C. Presl) and stinging nettle (Urtica dioica L.) have been traditionally used in the treatment of skin infection by Indigenous peoples of Vancouver Island, British Columbia, Canada. The main objective of this study was to examine the antibacterial efficacy of extracts of Nootka rose and stinging nettle against the common pathogenic skin bacteria Staphylococcus aureus, Micrococcus luteus, and Pseudomonas aeruginosa using Indigenous science and standard methods of analysis. The Indigenous science method of plant extraction by steeping as advised by the Traditional Knowledge keeper was performed to examine minimum inhibitory concentration (MIC) values and minimum bactericidal concentrations (MBC) by serial dilution and bacterial population counts. Soxhlet extractions and Kirby Bauer disc sensitivity testing showed that Nootka rose extracts possessed antibacterial effectiveness against all three bacterial species while stinging nettle extracts were effective against M. luteus. Results for MIC and MBC indicated antibacterial activity against M. luteus and S. aureus for the Nootka rose when using full-strength solutions; all three bacterial species exhibited growth when undiluted stinging nettle treatments were used. When considering bacterial population counts for S. aureus, results indicated that only the Nootka rose treatment offered effective inhibition. Chemical analysis showed that alkaloid percentage was greater in the stinging nettle (0.17%) than Nootka rose (0.07%), while saponin percentage was greater in the Nootka rose (0.87%) than stinging nettle (0.17%). Overall, Nootka rose showed a greater level of antibacterial effectiveness than stinging nettle by Indigenous and Western scientific methods of plant extract preparation.

Letsemot, “Togetherness”: Exploring How Connection to Land, Water, and Territory Influences Health and Wellness with First Nations Knowledge Keepers and Youth in the Fraser Salish Region of British Columbia


 
 
 Connection to land has been identified as a central determinant of the health and well-being of First Nations in Canada. The wholistic, interconnected, spiritual, and sacred relationship that many Indigenous Peoples have with the land is an integral part of strengthening physical, spiritual, mental, and emotional health and well-being. However, there has been little empirical evidence on how to assess, measure, and report on connection to land for First Nations Peoples. Using a Two- Eyed Seeing approach, this study explores what connection to land, water, and territory means for health and wellness for First Nations in the Fraser Salish region in the province of British Columbia (BC), Canada. Data were collected through a sharing circle with five First Nations Knowledge Keepers and five youth from Stó:lō communities as part of a land-based gathering in Stó:lō territory. Three themes were identified: (a) “the spirits of the land, water, and territory are within us”: the intersection of cultural identity, spirituality, ancestral knowledge, and health and well-being; (b) letsemot, “togetherness”: relationality; and (c) disruptions and new ways of living. For Stó:lō Peoples, connection to the land is an integral component of health and well-being. Connection to land was found to strongly influence physical, spiritual, mental, and emotional aspects of health while also intersecting with Stó:lō cultural identity, spirituality, ancestral knowledge, and ways of living. The findings can be used to inform the development of an indicator for connection to land, water, and territory as a measurement of ecological wellness for the First Nations Population Health and Wellness Agenda in BC.
 
 

Characteristics of Indigenous healing strategies in Canada: a scoping review.

The objective of this review was to identify the characteristics of Indigenous healing strategies in Canada and culturally relevant approaches within Indigenous contexts. In responding to the Canadian Truth and Reconciliation Commission's Calls to Action, there is increasing interest in Indigenous healing strategies across clinical, policy, and community sectors. The high relevance of Indigenous healing has also encouraged exploration of new approaches to research that are responsive to, and inclusive of, Indigenous contexts. To date, there is no clear understanding of what characterizes Indigenous healing strategies in Canada. This review considered healing strategies for First Nations, Inuit, and Métis in Canada. Strategies examined included those related to health services and programs, policies and guidelines, models and frameworks, and Indigenous narratives and expert opinion in any service setting. This review employed the JBI approach to scoping reviews. Searches were performed in CINAHL Full Text, Sociological Abstracts, PsycINFO, MEDLINE, and Academic Search Premier in December 2018. Searches for gray literature were conducted in iPortal, Canadian Electronic Library, and a list of Canadian government and Indigenous organization websites in February 2019. This review was limited to publications from 2008 onward. Non-English articles and theses and dissertations were excluded. Among the 59 articles included in this review, 41 were journal articles and 28 were published within the previous five years (i.e., 2014 and onward). The healing strategies were most frequently implemented in Ontario (n = 13), British Columbia (n = 8), and Manitoba (n = 5). The majority of strategies were utilized in the health settings (n = 37), which included mainstream treatment modalities as well as community-based healing initiatives. Services and programs (n = 24) were the predominant type of healing strategies, followed by models and frameworks (n = 9), policies and guidelines (n = 8), Indigenous narratives and expert opinion (n = 7), and others (n = 11). The most frequent guiding principles were identified as Honoring Cultures and Traditions (n = 14), Medicine Wheel (n = 12), and Strength-Based/Empowerment (n = 12). The most widely used main components were Artistic Expression (n = 16), Ceremonies (n = 15), and Games and Exercises (n = 12). As for human resources, Community Members (n = 19) were most frequently engaged, followed by Local Agencies (n = 12) and Knowledge Keepers (n = 12). Eight culturally relevant approaches were identified from 29 primary research studies, with the most popular being Consultation/Participatory Research (n = 20) and Indigenous Protocols (n = 5). The findings of this review collectively support a decolonizing approach that upholds Indigenous knowledge, respects Indigenous rights to self-determination, and recognizes Indigenous resilience and agency. More research is needed with a focus on Inuit or Métis healing, and innovative knowledge synthesis methods inclusive of diverse Indigenous ways of knowing.

Engaged Palaeoethnobotany on the Northern Plains: A Compelling Future for Medicinal Plant Research

The University of Saskatchewan Department of Archaeology & Anthropology became the first academic Department in Canada to publicly offer a Statement on Reconciliation. Most archaeologists recognize our colonial past and agree we need to expand our focus to incorporate better the thoughts, actions, and desires of the descendant communities of those who produced the material and nonmaterial remains we study. As a subdiscipline of archaeology, palaeoethnobotany with its emphasis on traditional plant use is well-positioned to engage fully with descendant communities. The Northern Plains would seem an ideal candidate for such research, given the rarity of existing palaeoethnobotanical research and the apparent absence of engaged research on medicinal plants. Current literature on the Northern Plains does include various ethnobotanical accounts, including discussion of plants with medicinal purposes. Though rare, there are also a few palaeoethnobotanical studies, which typically incorporate ethnobotanical data to aid interpretations. But what is lacking are clear attempts to bridge these sources of information; to conduct studies specifically designed through the coordinated efforts of Indigenous Knowledge Keepers and Healers with palaeoethnobotanists. We discuss how community-engaged scholarship of medicinal plants research on the Northern Plains may benefit both palaeoethnobotany and descendant communities.

Rights of Indigenous Children: Reading Children’s Literature through an Indigenous Knowledges Lens

Indigenous children’s literature supports Indigenous communities’ rights to revitalization, and to the transmission to future generations, of Indigenous histories, languages, and world views, as put forth in the United Nations Declaration of the Rights of Indigenous Peoples. Drawing on Indigenous teachings that were given to him by Elders, an Indigenous Knowledge Keeper, Red Bear, interprets 10 Indigenous picture books published in Canada between 2015 and 2019 by mainstream and Indigenous publishing companies. These books were selected from the International Best Books for Children Canada’s list of Indigenous books and websites of four Canadian Indigenous publishers. We discuss the Knowledge Keeper’s interpretation of books that are grouped within four categories: intergenerational impact of residential schools, stories using spiritual lessons from nature, autobiography and biography, and stories using teachings about relationships. Recognizing the richness, authenticity, and integrity of Red Bear’s interpretation of the books, we propose that all teachers should strive to learn Indigenous cultural perspectives and knowledge when reading Indigenous children’s literature.

7 - Evaluation of a Novel Approach to Health-Care Delivery: The Inclusion of an Indigenous Knowledge Keeper and Art Therapy in a Youth Onset Type 2 Diabetes Clinic

7 - Evaluation of a Novel Approach to Health-Care Delivery: The Inclusion of an Indigenous Knowledge Keeper and Art Therapy in a Youth Onset Type 2 Diabetes Clinic

Disability as a Colonial Construct: The Missing Discourse of Culture in Conceptualizations of Disabled Indigenous Children


 
 
 This paper explores the concept of disability through a critical disability lens to understand how Indigenous ontologies are positioned within the dominant discourse of disabled peoples in Canada. This paper draws on the inherent knowledge of Indigenous (predominantly Anishinaabek) communities through an integration of story and relational understandings from Indigenous Elders, knowledge keepers, and community members. Indigenous perspectives paired with academic literature illustrate the dichotomous viewpoints that position Indigenous peoples, most often children, as ‘disabled’ within mainstream institutions, regardless of individual designation. Such positioning suggests that the label of disability is a colonial construct that conflicts with Indigenous perspectives of community membership and perpetuates assimilation practices which maintain colonial harm.
 
 

Prevalence of Voice Disorders in Indian Female Secondary School Teacher Population-A Cross Sectional Study.

Teachers are the backbone of any civilized society as they are the keepers of knowledge, wisdom and values. Lack of infrastructure, manpower and resources makes voice the most important tool for a teacher. Teachers need to speak loudly for long periods often under unfavourable circumstances. Increased vocal effort and incorrect phonation techniques can lead to vocal fold tissue damage and vocal fold pathologies and hence voice problems producing adverse effects on teaching performance. To study the prevalence of voice disorders in Indian female secondary school teacher population. To identify the risk factors for the development of voice disorders. A multicentric, cross-sectional observational study of 200 teachers were conducted in 4 schools over a period of 2years. Female teachers who gave consent and were willing for follow up were included in the study. Details were collected using a structured questionnaire. Subjective analysis by VHI, perceptual analysis by GRABS score, acoustic analysis and direct visualization using Hopkins 70° rigid laryngoscope were done.The prevalence of voice disorders was 18.5%. Risk factors identified were age group 41-60years, repeated respiratory allergies, comorbidities, constitutional symptoms, increased number of years of teaching and number of lecture hours per week. VHI, GRABS, Acoustic analysis findings were consistent with Rigid Laryngoscopic finding making them effective tools in the assessment of voice.

Setting the Context for a Conference to Explore Intersectionalities for School Leadership and Inclusion

This article describes a conference held in Vancouver, Canada, that explored school leadership, inclusion, and Indigeneity. The conference, entitled Exploring Intersectionalities for Leadership and School Inclusion, provided an opportunity for educational scholars, government policy-makers, Indigenous Knowledge Keepers, school system leaders, principals, and teachers to examine how school principals can support students with special education needs in inclusive schools. This article provides the rationale, background, logistical details, and deliverables of the conference. In the conclusion, questions are raised that require further exploration in the field of inclusion and school leadership.

A Taiwan knowledge keeper of indigenous Bunun: An ethnographic historical narrative of Laipunuk (內本鹿), southern mountain range

This paper offers an ethnographic life history account of a Bunun hunter, Tama Biung Istanda, from Laipunuk, Taiwan, based on academic research and fieldwork. Audio-visual tapes recorded by the author in Taitung County, Taiwan, were reviewed and translated alongside extant Chinese, Japanese and English sources. The study constructs a remembered life into readable coherent sequences on behalf of an indigenous peoples, many of whom now seek international recognition as part of their struggle for essential entitlements such as land rights, access to traditional hunting grounds, and other natural, legal, and cultural resources. The testimony of Tama Biung Istanda, translated into English and summarised here for future generations, provides a compelling new source of data on the Bunun heritage that can help to assist knowledge for the local and scholarly community and cultural resource management practices.