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An Indigenous lawyer makes the case that what happened to Indigenous children who went to residential schools is genocide and the case should be tried by the International Criminal Court.
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Beverly Jacobs Discusses Work Experience and Interest in Indigenous Justice, Politics, Amnesty International, and the Stolen Sisters Report; Beverly Jacobs Discusses the Influence of Her Work for the Amnesty International; Beverly Jacobs Discusses Her Time as the President of the Native Women's Association of Canada; Beverly Jacobs Discusses Current Work Projects; Beverly Jacobs Characterizes Indigenous Justice; Beverly Jacobs Discusses How Canada Can Better Serve Indigenous Peoples and Key Takeaways for Indigenous Justice; Beverly Jacobs Shares Advice for Researching Indigenous Justice
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European colonizers, who believed they had discovered the New World were unaware of the political, social, geographical and historical relationships of O:gweho:we who were already living in North America. One of the O:gweho:we nations that existed as a powerful force in North America was the Hodinohso:ni Confederacy, which already had its own governing customary laws provided to them by the Peacemaker. This thesis is intended to explain the traditional customary laws of the Hodinohso:ni in order to provide an analysis and comparison of Hodinohso:ni law with Eurocentric international law.
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Beverly Jacobs is a Mohawk lawyer from Six Nations Grand River. She was a consultant to Amnesty International's report "Stolen Sisters: Discrimination and Violence Against Indigenous Women in Canada." She spoke in Fredericton, NB on October 21st, 2004
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We are pleased to announce the publication of Whose Land Is It Anyway?
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The National Indigenous Justice Summit was held online on 7 – 8 July, 2020. Indigenous thinkers, community leaders and grassroots activists convened to call for justice reform in Canada. In this panel, Professor Beverly Jacobs (Mohawk Nation of the Haudenosaunee (Iroquois) Confederacy, former President of the Native Women’s Association of Canada) provided a keynote address on Community-Based Calls for Action and Community Safety. This panel also includes Professor Niigaanwewidam Sinclair (Implementing the TRC Calls to Action and Indigenous Law), Michelle Audette (Reflections on the National Inquiry into Murdered and Missing Indigenous Women) and Paula Marshall (The Experiences of the Mi’kmaw Legal Support Network and over-representation of Mi’kmaq people in the criminal legal system in Nova Scotia). This panel was chaired by Drew Lafond and Kekinusuqs Dr Judith Sayers.
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Relative to non-Indigenous youth, Indigenous youth have been under-represented when studying pathways to mental wellness. Yet, a broad range of adversity is acknowledged, from intergenerational and ongoing trauma arising from colonial policies. This scoping review explores resilience definitions, measures, key stressors, and what Indigenous youth identify as pathways to their wellness, based on quantitative and qualitative peer-reviewed literature in Canada and the Continental United States. Eight databases (EBSCO, PsycINFO, Science Direct, Social Science Citation Index, Web of Science, PsycARTICLES, and EMBASE) and hand searches of 7 relevant journals were conducted to ensure literature coverage. Two independent reviewers screened each article, with one Indigenous screener per article. The final scoping review analysis included 44 articles. In articles, no Indigenous term for resilience was found, but related concepts were identified (“walking a good path,” “good mind,” Grandfathers’ teachings on 7 values, decision-making for 7 generations into the future, etc.). Few Indigenous-specific measures of resilience exist, with studies relying on Western measures of psychological resilience. Qualitative approaches supporting youth-led resilience definitions yielded important insights. Youth stressors included the following: substance use, family instability, and loss of cultural identity. Youth resilience strategies included the following: having a future orientation, cultural pride, learning from the natural world, and interacting with community members (e.g., relationship with Elders, being in community and on the land). Indigenous traditional knowledge and cultural continuity serve as prominent pathways to Indigenous youth resilience. More research is needed to yield a holistic, youth-centered measure of resilience that includes traditional practices.
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