Abstract: Background: Indigenous peoples in developed countries have reduced life expectancies, particularly from chronic diseases. The lack of access to and take up of palliative care services of Indigenous peoples is an ongoing concern.

Objectives: To examine and learn from published studies on provision of culturally safe palliative care service delivery to Indigenous people in Australia, New Zealand (NZ), Canada and the United States of America (USA); and to compare Indigenous peoples’ preferences, needs, opportunities and barriers to palliative care.

Methods: A comprehensive search of multiple databases was undertaken. Articles were included if they were published in English from 2000 onwards and related to palliative care service delivery for Indigenous populations; papers could use quantitative or qualitative approaches. Common themes were identified using thematic synthesis. Studies were evaluated using Daly’s hierarchy of evidence-for-practice in qualitative research.

Results: Of 522 articles screened, 39 were eligible for inclusion. Despite diversity in Indigenous peoples’ experiences across countries, some commonalities were noted in the preferences for palliative care of Indigenous people: to die close to or at home; involvement of family; and the integration of cultural practices. Barriers identified included inaccessibility, affordability, lack of awareness of services, perceptions of palliative care, and inappropriate services. Identified models attempted to address these gaps by adopting the following strategies: community engagement and ownership; flexibility in approach; continuing education and training; a whole-of-service approach; and local partnerships among multiple agencies. Better engagement with Indigenous clients, an increase in number of palliative care patients, improved outcomes, and understanding about palliative care by patients and their families were identified as positive achievements.

Conclusions: The results provide a comprehensive overview of identified effective practices with regards to palliative care delivered to Indigenous populations to guide future program developments in this field. Further research is required to explore the palliative care needs and experiences of Indigenous people living in urban areas.

Description: Through a comparison of Canadian, Australian, and New Zealand texts published between 1840 and 1940, From Colonial to Modern develops a new history of colonial girlhoods revealing how girlhood in each of these emerging nations reflects a unique political, social, and cultural context.

Print culture was central to the definition, and redefinition, of colonial girlhood during this period of rapid change. Models of girlhood are shared between settler colonies and contain many similar attitudes towards family, the natural world, education, employment, modernity, and race, yet, as the authors argue, these texts also reveal different attitudes that emerged out of distinct colonial experiences. Unlike the imperial model representing the British ideal, the transnational girl is an adaptation of British imperial femininity and holds, for example, a unique perception of Indigenous culture and imperialism. Drawing on fiction, girls’ magazines, and school magazine, the authors shine a light on neglected corners of the literary histories of these three nations and strengthen our knowledge of femininity in white settler colonies.

Abstract: This dissertation explores some theological implications of restorying relations between settler and Indigenous peoples in Canada. In response to the call of the Seven Fires Prophecy, this work proposes that it is imperative that settler people seek and cultivate a new way to be in relationship with Indigenous peoples. Part of the aim of restorying is to overcome the social, cultural, political, and ecclesial erasure of Indigenous peoples. I construct a hybrid concept of settler coloniality to explore the logics of elimination and assimilation. I apply this methodological lens to key moments in modern Canadian hi/story, and the development of the All Native Circle Conference in The United Church of Canada. Employing autoethnographic tools, my research develops a transdisciplinary theological approach that is liberationist and seeks healing of wounded relations in Canada.

The theological decolonial turn emerges out of the experience of a United Church community’s efforts toward right relations with Indigenous peoples on unceded Algonquin land. I weave together this community’s experience with key themes of Indigenous theologies and peace-building theory to construct a settler approach to decolonial healing. This liberationist theological approach points to an embodied metanoia, or transformation, of settler peoples. Such transformation can be experienced in relational spaces that risk both sides of story-telling: speaking or voice-ing and listening or hearing. The resurgence of oral traditions of Indigenous peoples create unsettling vibrations in the intimate aural spaces where settlers witness to and engage in a transformative decolonial healing praxis with Indigenous peoples.

Abstract: Jane Johnston Schoolcraft, or Bamewawagezhikaquay, wrote brilliantly fashioned Ojibwe stories. Focusing on four of her contributions to the Muzzeniegun, including a letter to the editor (her husband, Henry Rowe Schoolcraft), the author argues for Schoolcraft’s adherence to Ojibwe aesthetic traditions. This approach is important because three of the stories above were republished by H. R. Schoolcraft (Indian Agent for the Andrew Jackson administration) in his anthropological Algic Researches (1839) and Oneóta (1844). In these works, Schoolcraft’s husband provides an interpretive lens for his wife’s stories that construes change as indicative of the tragedy and victimization associated with the Euro-American myth of the “vanishing Indian.” Read within their original publication and (multi)cultural context, however, Schoolcraft’s stories emphasize an active and dynamic sense of native presence through the use of liminality. As such, her stories express resistance to the categorical distinctions of settler colonialism and embrace liminal transformation as a means of survival.

Abstract: Conservation discourses tend to portray invasive species as biological entities temporally connected to colonial timelines, using terms such as “alien”, “colonizing”, “colonial”, and “native”. This focus on a colonial timeline emerges from scientific publications within conservation biology and invasion ecology and is enacted through invasive species management by state and NGO actors. Colonialism is influential for indigenous nations in myriad ways, but in what ways do indigenous understandings of invasive species engage with colonialism? We conducted ethnographic research with indigenous Anishnaabe communities to learn about the ways Anishnaabe people conceptualize invasive species as a phenomenon in the world and were gifted with three primary insights. First, Anishnaabe regard plants, like all beings, as persons that assemble into nations more so than “species”. The arrival of new plant nations is viewed by some Anishnaabe as a natural form of migration. The second insight highlights the importance of actively discovering the purpose of new species, sometimes with the assistance of animal teachers. Lastly, while Anishnaabe describe invasive species as phenomenologically entangled with colonialism, the multiple ways Anishnaabe people think about invasive species provide alternatives to native–non-native binaries that dominate much of the scientific discourse.

Description: In Colonial Lives of Property Brenna Bhandar examines how modern property law contributes to the formation of racial subjects in settler colonies and to the development of racial capitalism. Examining both historical cases and ongoing processes of settler colonialism in Canada, Australia, and Israel and Palestine, Bhandar shows how the colonial appropriation of indigenous lands depends upon ideologies of European racial superiority as well as upon legal narratives that equate civilized life with English concepts of property. In this way, property law legitimates and rationalizes settler colonial practices while it racializes those deemed unfit to own property. The solution to these enduring racial and economic inequities, Bhandar demonstrates, requires developing a new political imaginary of property in which freedom is connected to shared practices of use and community rather than individual possession.

Excerpt: It is no secret that the Indigenous community in Winnipeg has faced many challenges. The Indigenous peoples and Settler Canadians alike are aware of the stereotypes and prejudice that surrounds and plagues this community. As Settler Canadians have attempted to grapple with this social issue, they have labelled it the Indian Problem, all the while neglecting to acknowledge the more concerning Settler Problem.

Abstract: Settler colonialism, a process by which settlers take control of and transform both the land and people who live in a region into the settlers’ image, was a defining force in Oklahoma’s formation and remains pervasive in Oklahoman memory. To contextualize the idea’s impact in Oklahoma history, this thesis explores settler colonialism’s expressions on the Southern Great Plains, such as the Boomer movement – a fanatical settler colony based in Wichita, Kansas. The Boomers were at heart a settler colonial organization, but they were not unique. Hundreds of smaller colonies attempted to seize land in Indian Territory (modern day Oklahoma) between 1879 and 1901; in examining these organizations through the lens of settler colonialism, it is clear that the impact of the Boomers must be balanced within the broader context of settler colonialism on the Southern Plains; that Indigenous people in Indian Territory shaped the forces of settler colonialism; that the Boomers and their compatriots largely failed to make their dreams into a legal reality; that the subsequent state of Oklahoma Territory was fundamentally a far more aggressive settler colonial institution than the Boomers; and that settler colonialism remains an extremely pervasive force in Oklahoman identity and thought. To undo the historiographical and memorial damage created by settler colonialism in Oklahoma, a complete autopsy of the Boomers, Oklahoma history, and Southern Plains settler colonialism is necessary.

Abstract: In Latin America, ethnicity is equated with indigenity. It is an objective of this article to review the legacy of Anthony Smith regarding the vitality of the ethnic past and the myth of origin, as the core of his theory of nationalism based on the weight of ethnocentrism. To this end, we address two routes, the use of the ethnic past and ethnicity by nationalists and founders of the state and, how indigenous intellectuals, on the other, have found a reinvention of their identities through various myths of Amerindian origin. Ethnic myths and the use of the ethnic past have been accepted, denied or rejected by nationalists, while indigenous peoples adhere to their own myths or seek to reinvent them. Mythical information is a component of identity but also requires institutions to disseminate such information among the group.

Description: This book analyses the development of the coffee sector in colonial Zimbabwe within the broader context of agrarian capitalism in settler economies. It unpacks the central philosophy of statecraft based on the desire to develop Southern Rhodesia as a permanent white settler colony. The development of the coffee sector was designed to fulfil the objective of expanding economic opportunities for white settlers and to increase their incomes in order to inspire immigration and discourage emigration. Expanded incomes were similarly vital in sponsoring the highly eulogised civilised standards of living. The book casts the development of the coffee sector as an alternative prism through which the nature of the anatomy of colonial Zimbabwean political economy can be unpacked. The book departs from the dominant macro-approach in detailing the development of colonial Zimbabwean agrarian capitalism to the micro-twist which analyses sector specificities important in enhancing our understanding of the Southern Rhodesian economy. It will appeal to economic historians, historians and political economists, and explores various themes including labour, marketing and the role of the state in allocating productive forces.