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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

Drawing on elements of the Haudenosaunee Confederacy as a case study, this chapter on Indigenous international law interrogates the widely held and long-standing premise that international law is the sole purview of Europe. This chapter contends European-centred international law arose out of Europe, for European-based legal systems—namely common and civil legal traditions, now practised in many countries beyond Europe, such as Canada. Indigenous international law, conversely, continues to be engaged with today by many Indigenous nations around the world, arose from Indigenous world views. The chapter also examines some of the ways in which Indigenous international laws continue today in spite of colonial disruption.

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.

"Indigenous Justice in Oceania and North America" published on by Oxford University Press.

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.

This book brings together Indigenous, Third World and Settler perspectives on the theory and practice of decolonizing law. Colonialism, imperialism, and settler colonialism continue to affect the lives of racialized communities and Indigenous Peoples around the world. Law, in its many iterations, has played an active role in the dispossession and disenfranchisement of colonized peoples. Law and its various institutions are the means by which colonial, imperial, and settler colonial programs and policies continue to be reinforced and sustained. There are, however, recent and historical examples in which law has played a significant role in dismantling colonial and imperial structures set up during the process of colonization. This book combines usually distinct Indigenous, Third World and Settler perspectives in order to take up the effort of decolonizing law: both in practice and in the concern to distance and to liberate the foundational theories of legal knowledge and academic engagement from the manifestations of colonialism, imperialism and settler colonialism. Including work by scholars from the Global South and North, this book will be of interest to academics, students and others interested in the legacy of colonial and settler law, and its overcoming.

This book brings together Indigenous, Third World and Settler perspectives on the theory and practice of decolonizing law. Colonialism, imperialism, and settler colonialism continue to affect the lives of racialized communities and Indigenous Peoples around the world. Law, in its many iterations, has played an active role in the dispossession and disenfranchisement of colonized peoples. Law and its various institutions are the means by which colonial, imperial, and settler colonial programs and policies continue to be reinforced and sustained. There are, however, recent and historical examples in which law has played a significant role in dismantling colonial and imperial structures set up during the process of colonization. This book combines usually distinct Indigenous, Third World and Settler perspectives in order to take up the effort of decolonizing law: both in practice and in the concern to distance and to liberate the foundational theories of legal knowledge and academic engagement from the manifestations of colonialism, imperialism and settler colonialism. Including work by scholars from the Global South and North, this book will be of interest to academics, students and others interested in the legacy of colonial and settler law, and its overcoming.

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.

June 3 marked the one-year anniversary of the report on the National Inquiry into Missing and Murdered Indigenous Women and Girls, with its call for a National Action Plan (NAP) to end violence against Indigenous women. This is not new: In 1993, the Canadian Panel on Violence Against Women made a similar...

The amendments to the Indian Act over the past forty-four years have done very little to assist First Nations women and their children in their fight to reclaim their identity and their connections to their ancestry. The Act, originally enacted in 1876, has had a few amendments since that time. In 1982, the Constitution Act of Canada was legislated and with it came the Charter of Rights and Freedoms so the federal government was designated to remove any discrimination in all of its legislation. This included the Indian Act. The amendments following were in 1985, commonly referred to as Bill C-31 as well as C-3 in 2011 and S-3 in 2017. These amendments have resulted in many heated and disturbing conflicts amongst First Nations people, including First Nations women and their children who have been directly affected by the sexually discriminating sections of the Act. This chapter provides a historical overview of the Act, its origins and its inherent racist and sexist policies. As well it discusses those amendments affecting First Nations women and her descendants, specifically the registration and membership provisions that continue to discriminate against First Nations Women and her descendants who are both male and female.