Indigenous Peoples constitute 5% of the world's population and 15% of the extremely poor. Given the 2030 Agenda for Sustainable Development's promise "to leave no one behind and reach the furthest behind first," Indigenous Peoples' rights must be recognized and protected. Where Indigenous Peoples can offer significant contributions to the global goal of sustainable development through their knowledge and commitment to land stewardship, they have been positioned as standing in the way of progress and met with increasing degrees of intimidation, criminalization, and violence. An acceleration of exploration and resource extraction on Indigenous territories threatens Indigenous Peoples, their territories, and lifeways globally. In 2020, Global Witness reported the highest number of deaths of human rights defenders, people fighting to defend Indigenous Peoples' territories, and environmental rights. SDG 16 will be discussed in this chapter in relation to the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) with a focus on land rights and the threat of extractive imperialism to justice, peace and sustainable, inclusive societies. UNDRIP represents the minimum standards for the survival, dignity and well-being of all Indigenous Peoples. SDG 16 aligns directly with UNDRIP and will be examined in relation to targets 16.1, 16.7, and 16.b. The chapter will consider the rights of Indigenous self-determination and free prior and informed consent in reducing violence and promoting sustainable societies.

In this chapter, we focus on the ongoing pressures faced by Indigenous communities in responding to growing global investments in extractive activities such as mining. In highlighting the obligations of states and businesses to adhere to consultation processes and practices of the right to free, prior, and informed consent (FPIC), we provide a comparative analysis of the barriers faced by Indigenous Peoples in mining affected communities in northern Ontario (Canada) and in northern Chile. We also call attention to the extraterritorial responsibilities of Canada's mining investments in Chile, presenting the situation of global extractive practices as a new wave of colonialism known as extractive imperialism. We share reflections from our work across the two case study sites, including a workshop that brought together leaders from both regions to share experiences, strategies of resistance, and Indigenous perspectives of consultation and FPIC from across the Americas. We discuss key Pan-American findings of (1) a lack of consultation and information; (2) inducement and division; and (3) environmental impacts as parallel experiences across both regions. We conclude with reflections on decolonial approaches to consultation and policy recommendations for the implementation of FPIC and the monitoring of Indigenous rights in Canadian mining activities across the Americas.

Improving state compliance with the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) can be supported by monitoring and measurement. Current approaches to monitoring state compliance with the UNDRIP are qualitative and non-standardized, which limits comparability across time and across geopolitical lines. In this article, we introduce a novel approach to monitoring compliance with the UNDRIP and human rights more generally. This work highlights the potential advantages of using a performance improvement framework to clearly identify gaps in compliance, monitor state compliance with the Declaration over time, and effectively assess and compare state compliance. We describe the development of a standardized UNDRIP compliance assessment tool and report the process and findings of a pilot test of the tool. The pilot assessment utilized the UN Special Rapporteur on the Rights of Indigenous Peoples' (SRRIP; Anaya, 2014) findings on the situation of Indigenous Peoples in Canada in three thematic areas: (a) self-government and self-governance; (b) consultation and free, prior, and informed consent (FPIC); and (c) land and natural resources. While insufficient for a fulsome assessment of Canada's compliance with the UNDRIP, we restricted ourselves to the report for two reasons: first, to test the applicability of the tool for quantifying qualitative data; and, second, to evaluate the degree to which the UN monitoring mechanism for Indigenous rights adheres to the Declaration's Articles for monitoring and reporting. We discuss implications and opportunities for improving human rights monitoring and state implementation efforts.

International and domestic rights frameworks are setting the stage for the full recognition of Indigenous Peoples’ rights in Canada. However, current political promises to restore Indigenous relations, to reconcile historic wrongs, and to foster mutual prosperity and well-being for all people within Canada remain woefully unfulfilled. Indigenous Peoples continue to call for full engagement with emerging Indigenous rights frameworks such as the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and its principles of free, prior, and informed consent (FPIC). This article discusses the key findings from a multi-year university–community research partnership with Matawa First Nations in which we collaboratively seek to advance understanding of consultation processes and Indigenous experiences of and perspectives on FPIC. The article, based on several years of dialogue and interviews and a two-day workshop on FPIC, offers insight into Indigenous perspectives on FPIC advancing an Indigenous-informed relational approach to consultation and consent seeking.

Canada’s reputation as a global champion of human rights has been tarnished by the revelation of the enduring colonial impact and social and economic disparities endured by Indigenous peoples within Canada. While Canada has a strong legal framework for Indigenous rights, its significant and enduring policy and implementation failures are increasingly recognised by both domestic and international bodies. This article addresses Canada’s shifting yet fledgling progress towards the harmonisation of Canadian domestic law and the implementation of the United Nations Declaration on the Rights of Indigenous Peoples. The pathway to reconciliation and sustainable development for Canada is discussed as rights-based resource governance in contrast to Canada’s current imposition of extractive imperialism in both Canada and Latin America.

Indigenous peoples across the globe suffer a disproportionate burden of both mental and physical illness relative to Settler populations. A substantial body of research indicates that colonialism and its associated processes are important determinants of Indigenous peoples' health. In Canada, despite an abundance of health research documenting inequalities in morbidity and mortality rates for Indigenous peoples, relatively little research has focused on the political, historical, cultural basis of health disparities. This paper advances a theory of colonial trauma as a conceptual framework with which to understand Indigenous health and mental health disparities. Colonial Trauma is described as a complex, continuous, collective, cumulative and compounding interaction of impacts related to the imposition of colonial policies and practices which continue to separate Indigenous Peoples from their land, languages, cultural practices, and one another. The theory of colonial trauma is presented as useful a framework for understanding the links between persistent health disparities, the traumagenic nature of colonialism and the right of self-determination.

People tend to hold negative attitudes about and derogate those in poverty to varying degrees, often relying on individualistic explanations of poverty that largely ignore systemic sources. This study (N = 208) examined a perspective-taking strategy that could be used to reduce distancing behaviors and negative attitudes toward the poor. Perspective takers distanced less and reported fewer negative attitudes than others. An additional finding was that men (n = 57) were more likely to derogate/distance than women, showed greater agreement with personal deficiency explanations for poverty, and reported stronger stereotypic attitudes toward people who are impoverished.

In this paper we discuss the ongoing colonial relationship between Indigenous and non-Indigenous peoples in Canada with a consideration of how to align the principles and core values of community psychology in relation to Indigenous rights, decolonization, and social justice. In working with Community Psychology values to address issues of social justice it is necessary to recognize that empowerment alone is only one half of the solution. While our discipline focuses on oppression and the empowerment of vulnerable and disenfranchised populations we generally fail to consider the relational aspects of power and justice. Specifically, in recognizing power inequities the focus is often placed on empowerment among vulnerable or subjugated communities while neglecting the requisite counterbalance of consciousness-raising and de-powerment of dominant populations. The authors provide three personal accounts from a non-Indigenous faculty member, an Indigenous doctoral student, and a recently graduated non-Indigenous Masters student. We share our experiences of conscientization and decolonization within the post-secondary and graduate education systems. We describe an educational context, a pedagogical praxis, and our efforts to bridge the theories of Settler colonialism and community psychology. From our individual and collective reflections of engagement with decolonization in the education system we present an emergent framework that highlights four principles for decolonization. In implementing these principles we discuss the co-creation of safe(r), decolonized spaces within post-secondary institutions through deconstructing dominant narratives and illuminating Indigenous narratives of self-determination with attention to the de-powerment of non-Indigenous faculty and students.

Canada has been challenged in attempts to reduce and eliminate poverty. In this study, the authors used a projective technique to assess attitudes about people living in poverty (113 young adults, average age 21) living in southwestern Ontario. Five themes emerged from Thematic Apperception Test responses: (1) negative assumptions about people in poverty, (2) simplified beliefs about various pathways into poverty, (3) conditional compassion for those living in poverty, (4) gendered responses about women in poverty, and (5) individualized attitudes and beliefs about pathways out of poverty. Findings have implications for shifting victim-blaming explanations for why people are living in poverty.

Current conceptual approaches to understanding indigenous resilience as an individual trait, as a predisposition to succeed despite adversity, fails to acknowledge the political, social, economic and environmental realities of indigenous communities and misdirects the responsibility away from governments and colonial policies and onto the individuals themselves. We seek to reformulate a concept of indigenous resilience that is not viewed as an internalised, individual attribute, but rather as the strength and power of the collective, cultural knowledge of indigenous communities. Despite centuries of colonial interference, indigenous knowledge and cultures have endured. We posit that it is the resilience of indigenous knowledge and the re-emergence of indigenous ways of knowing that will inform and invigorate the re-conscientisation and liberation of indigenous peoples in reclaiming and advancing the physical, mental, emotional, and spiritual health and well-being of their Nations.

Community psychologists offer relevant tools for pursuing critical reflection on the nature of social policy, with special consideration of power inequities that often arise from the misrepresentation of affected stakeholders. This article examines the critical role researchers and community health practitioners can play in guarding against the misrepresentation of community voices in neoliberal policy environments. We identify the extreme harm caused by socially exclusive policy-making in an examination of the institutional oppression of Aboriginal peoples across Canada. We caution against the dangers of perpetuating neoliberal agendas and token participation via the misuse of community engagement. We emphasize the important role of community psychologists in challenging the status quo, for engaging stakeholders in authentic participation, and in policy development. We conclude with recommendations to broaden and improve the policy skills of community psychologists and other mental health professionals to more effectively advance social policy and actualize the potential for transformative social change in Aboriginal communities.

Participatory health research involves a wide spectrum of participation from the population of study. We describe the participatory research processes of a large mixed method study on the psychosocial impact of dragon boating in individuals with breast cancer. In particular, we discuss the involvement of a Community Advisory Group (consisting of five breast cancer patients/survivors) in the development of the research study, data collection and analysis, and dissemination of the study results. We also outline the elements of a research workshop, in which 13 breast cancer patients/survivors were involved in the development of a provincial survey for the study. The purpose of this article is to share our experience of engaging cancer patients/survivors in a participatory research study. We discuss the value-based elements of participatory research (power sharing, voice and respect, reciprocity, and mutual benefit), and provide a case-based example of how these participatory elements were employed to potentially increase the validity of the survey instrument, to enhance the ethics of working with a cancer population, and ultimately contributed to a high survey response rate.

This article presents the results of a research study that laid out important considerations for organizations to improve their patient satisfaction scores. It addresses a dimension of patient satisfaction that appears to garner little attention in healthcare contexts: emotional support. Though the literature strongly suggests that emotional support is correlated to overall patient satisfaction, few organizations have systematically attempted to understand the elements of outstanding emotional support. Research at a community teaching hospital in Ontario has shed light on the essential components of emotional support. In this article, a typology of emotional support is offered. With a better understanding of the components of emotional support, organizations may be able to undertake actions that could potentially improve patient satisfaction scores and, in turn, the overall quality of patient care.

Universities and flinders have become progressively more interested in knowledge transfer and the links between universities, democracy, and civic engagement (Ostrander, 2004). This interest has led to increase in community service learning (CSL) programs that ground academia in 'real-world' knowledge and actively contribute to the improvement of local and national social conditions (Ostrander, 2004). There has also been increase in community-based research (CBR) (e.g., Israel, Schultz, Parker, Becker, Allen, & Guzman, 2003). As early as 2003, Strand, Marullo, Cutforth, Stoecker, and Donohue predicted that combining CBR and CSL would be the next important stage of service-learning and engaged scholarship (p. 6), asserting that there is value in extending CSL models to include CBR approaches. In this article we describe a Community Psychology doctoral level course that students complete over a period of three years and that involves them in a CBR partnership with a local anti-poverty organization. In the current paper, we are concerned with the formation of the community-university research partnership rather than the findings of the CBR project itself, which will be reported elsewhere. The purpose of this paper is to contribute to the literature on university and institutional readiness when partnering with community organizations for CBR. Using our doctoral level course as example, we describe the challenges and key learnings in the early stages of developing a community-university partnership and propose methods of addressing the challenges. In particular, this paper is attempting to move beyond general discussions about institutionalization--described by Furco and Holland (2004) as the intentional incorporation of CSL throughout the institution--to assessing readiness for collaboration. We begin with a brief overview of the literature on community-university research partnerships as linked to CSL and CBR. We then describe the context of the current educational initiative in terms of the disciplinary and institutional environment, the early stages of partner identification and partnership formation, and the team research experience in community-engaged, collaborative research on poverty reduction. We end the article identifying key learnings about partnership readiness and a framework for assessing university readiness at three levels: contextual, between-group, and within-group. Background Community Service Learning Community service learning is defined by the Canadian Alliance for Community Service-Learning as an educational approach that integrates service in the community with intentional learning activities (2006, p. 1). In effective CSL initiatives, members of educational institutions and community organizations work together toward mutually beneficial outcomes. While other forms of community-based learning often passively link students to the community in a classic charity model, CSL has become a vehicle to promote genuine, collaborative, community engagement benefitting students, faculty, and community. For example, Boyer (1996) envisions CSL as a vehicle for connecting the rich resources of the university to our most pressing social, civic and ethical problems, to our children, to our schools, to our teachers and to our cities ... (p. 21). Marullo and Edwards (2000) promote a social justice approach to critical education and community-engaged scholarship, and envision transforming university operations in such a way as to allow students and faculty to function as change agents in the community. These contemporary visions of CSL seek to promote learning that addresses social problems at their root causes rather than simply ameliorating their negative impact. Similarly, Strand et al. (2003) suggest that CBR can serve as a vehicle to identify and alter the structural and institutional practices that produce social and economic inequalities. Nyden (2009) further emphasizes the transformative potential of CBR: . …

Psychology has made advances in rectifying its historical negation of women's perspectives, as evidenced by a steady increase in women's scholarship and distinctly feminist works. However, in community psychology, the scope and magnitude of works generated both by and about women from a feminist framework have not kept pace with discourse on the nature of graduate education. The purpose of this article is to stimulate further discussion about the ways in which greater attention to the principles and practices of feminist pedagogy can enhance the interpersonal processes and content of community psychology graduate education. We provide illustrative examples of feminist pedagogy for community psychology from doctoral student and female and male faculty perspectives. We conclude by discussing the challenges to actualizing the potential for social action inherent in feminist pedagogy in relation to its apparent congruency with the principles and practices of community psychology. (C) 2011 Wiley Periodicals, Inc.