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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.

In Canada, Indigenous populations have an increased prevalence of psychiatric disorders and distress. Mental health mobile applications can provide effective, easy-to-access, and low-cost support. Examining grey literature and academic sources, this review found three mobile apps that support mental health for Indigenous communities in Canada. Implications and future directions are discussed.

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While her name echoes across the pages of legal and constitutional history, we also remember the informal [Trish]. At home, that warm and welcoming place, where the door was always open, and the only rule was make yourself at home. Where her splendid children, Brandon, Mike, Kate and Jack displayed their achievements on the wall of honour, and brought their friends to hang out, share Trish's delicious cooking, and strategize over upcoming sports competitions, and projects. Where other children became her children and where they found a loving, safe and supportive home. Where Trish's favourite coffee was always on offer. We remember her on the road, meeting her on the road, travelling with other women and their children, putting human rights into action in Saskatchewan prisons, seeking justice, or watching with great pride and enormous knowledge the kids' activities at powwows, hockey and lacrosse arenas, soccer fields, or concert halls. We remember her scheming and "schmoking," laughing, and cooking up new ways to thwart the colonizer or defeat the machinations of injustice. This is not to say that Trish avoided the world of policy-making. To the contrary. A key member of the Task Force on Federally Sentenced Women in the early 1 990s, she ensured that the voices of Indigenous women were central to the process. Her guidance strongly influenced the Task Force final report and the subsequent establishment of the Okimaw Ohci Healing Lodge for Aboriginal women. Trish was a vital expert witness at the Commission of Inquiry into Certain Events at the Prison for Women in Kingston (the Arbour Commission), which investigated the unlawful stripping and shackling of women, imposition on women of lengthy segregation, and their involuntary movement to a men's prison. Nor did her contribution end with the completion of the Task Force and Commission. Trish did not hesitate to bring attention to government shortcomings in realizing the vision of the Task Force and the Arbour inquiry. She was one of the staunchest critics of Correctional Services' divergence from the original inspiration for the Healing Lodge. She worked with the Canadian Association of Elizabeth Fry Societies and was a trusted advisor and friend to Kim Pate, when they launched a complaint to the Canadian Human Rights Commission against the Government of Canada on behalf of all women serving two years or more. Supported by 27 national and international women's, Aboriginal, and social justice groups, the complaint called for a systemic review and remedy for the discriminatory treatment of women in prisons and the criminal justice system generally.

Plusieurs fois au cours des dernières années chacune de nous a parcouru avec beaucoup de plaisir un premier exemplaire des Cahiers de la femmes/CWS sur les femmes autochtones. Ce magazine a toujours encouragé l'écriture des femmes autochtones depuis le premier article des femmes Mohawks de Kanawake dans le deuxième numéro des Cahiers bien avant la mode des écrits autochtones. Les années ont passé et beaucoup de choses ont changé. On compte de plus en plus de femmes autochtones qui écrivent et le nombre de textes soumis pour ce numéro en est la preuve. C'est un encouragement porté par l'espoir. Un des thèmes les plus évidents de ce numéro porte sur l'importance de vivre nos traditions autochtones. Ce message omniprésent, que ce soit dans un article sur les arts ou sur la loi, n'était pas apparent dans le premier numéro sur les femmes autochtones. Un autre thème prouve que notre écriture n'est pas dissociée de notre quotidien. Nous sommes des activistes et ce numéro est sûrement une célébration des femmes activistes autochtones. Ce ne fut pas tâche facile d'organiser les sections de ce numréro à cause des liens à établir Quel défi que de vouloir catégoriser le travail autochtone ! Dans une perspective holistique chacun des articles aurait pu se retrouver dans les quatre sections et chaque section aurait pu être reliée à l'autre. Raconter des histoires par exemple, est de l'activisme et chaque histoire dans ce Cahier est engagée dans un processus de partage de nos savoirs pour le changement. En outre, les savoirs autochtones prennent leur source dans le principe de "toute ma famille"; la gouvernance implique l'application des savoirs autochtones; les arts expriment notre relation avec nos familles et ainsi de suite. Cela dit, nous espérons que les lectrices et les lecteurs apprécieront les catégories choisies. Nous croyons qu'elles offrent une nouvelle approche à notre activisme, à nos légendes, à notre savoir et à nos familles.

Le 11 juin 2008, le Premier ministre Stephen Harper au nom du peuple canadien a présenté des excuses à l'égard des enfants autochtones jadis gardés dans des pensionnats. Les ministres de l'opposition Stéphane [Stephane Dion], Jack Layton et Gilles Duceppe ont fait de même. Tous les chefs des organisations nationales d'autochtones ont réagi positivement à cet exercice public. En sa qualité de présidente nationale de l'Associations de femmes autochtones du Canada, l'auteure a eu la responsabilité de diffuser ce message afin que tous en prennent connaissance. Elle en fut honorée et au nom des femmes autochtones du Canada elle a parlé du fond du coeur en témoignant de l'impact de ce système scolaire spécialement sur les femmes autochtones. I then had to reflect on my own personal upbringing and heard about the horrendous abuses that my own grandmother and her siblings had to endure while they attended the "Mush Hole," the Mohawk Institute in Brantford, Ontario. I also reflected and reviewed my matrilineal family and the affects that these abuses had on my mother, her siblings and their families. My grandmother and mother had already passed away when I began to realize the intergenerational impacts, so I wasn't able to have direct conversations with them about this issue. I am not sure my grandmother would have wanted to talk about it anyway. I was, however, able to sit with my uncle, my grandmother's brother, and he told me many horrible stories. I began to understand how much was stolen from my matriarchal family as a result of my grandmother attending the Mush Hole. It became a reality that our traditional form of educating our children through language and traditional teachings that were supposed to be taught to us by our grandmother was stolen from her; her language was sexually beaten from her and her spirit was beaten by a system designed to destroy her. She was a Mohawk girl whose life was taken from us by genocidal policies of the Canadian government and religious denominations of churches. Most Canadians became a little educated on June 11, 2008 about the assimilationist policy of the Canadian government. Being that this is one of the most troubling "black marks" against Canada, every Canadian person should be knowledgeable that the human rights violations that occurred against Aboriginal children is as a result of Canada's genocidal policies. Every Canadian person should know its impacts on Aboriginal peoples, and more specifically on Aboriginal women. Everyone should know that the negative issues of the poverty, alcoholism, drug addiction and the cycle of violence can be traced back to Canada's policies. We can even trace the issue of missing and murdered Aboriginal women to the residential school system. All of this must be mandatorily taught in all Canadian schools. It shouldn't have taken until the year 2008 for most Canadians to be educated about the residential school system.