Chapter 9: Indigenous Resilience ~ Reclamation ~ Resistance

Introduction

As I started writing this chapter, I had to first think about the themes that comprise not only this chapter; but, the remaining chapters. These themes are very important, and central to how this journey of Indigenous teachings becomes etched into mind, body, and spirit; and, more importantly, how it may resonate long after the course concludes.

I used the term ‘etched’ and it’s quite appropriate, which I will explain momentarily. I am particularly drawn to, and cherish all photographs of the communal drum. I see the drum and dedicated drummers at Indigenous gatherings across Turtle Island. The Mi’kmaq term for gathering is Mawi’omi. In this chapter, I use select ceremonial drumming photos to signify the three main themes of resilience, reclamation, and resistance.

Topics at a Glance

• Indigenous Resilience
• Reclamation
• Resistance

I draw your attention to Figures 35, which was taken in 2019 at the First Indigenous Artisan Market in Charlottetown, Prince Edward Island.

Figures 35: Drummers Calling the Ancestors ~ Resilience

When you look at this photo, what do you see, hear, feel and understand?

There is much happening here. Your interpretation and experience with the image are uniquely yours. It was only through a deeper exploration of my own photograph that I saw the ‘etchings’ behind the young woman recording the song. These etchings are known as petroglyphs. “Petroglyphs are carvings that are incised, abraded or ground by means of stone tools upon cliff walls, boulders and flat bedrock surfaces” (The Canadian Encyclopedia, 2023). While the replication needs verification, the design is distinctly Mi’kmaq.

While beyond the scope of this text to examine Mi’kmaq petroglyphs and information relating to these archeological discoveries, we do know that these etchings usually “include animals, anthropomorphic figures, hunting and fishing scenes, footprints and fingerprints, and ornamental designs that are also found on Mi’kmaq clothes” (The Canadian Encyclopedia, 2023). Hence, we see two panels, one with the distinct design, and on the other panel, a person wearing traditional clothing with the design woven throughout. Lastly, research into the Mi’kmaq peoples show that they occupied parts on Mi’kmak’i between 10,000 to 13,000 years ago. Petroglyphs are one way to understand the story of the ancestors. A fascinating documentary that discusses the preservation of knowledge relating to Mi’kmaq peoples and artifacts can be found in the CBC Land and Sea production called, The Mi’kmaq Journey.

“Drummers Calling the Ancestors ~ Resilience” represents the link between the present and the past. The traditional drumming songs during a Mawi’omi or Powwow are powerful, and one can sense the presence of the spirits. When we gather, we honour ‘all our relations’. We not only come to honour, see loved ones we may not have seen for a long time, to be immersed in cultural ways; but, we also come to heal. Indigenous peoples have endured much over the millennia. Let us now explore this concept of resilience.

Indigenous Resilience

Before examining some concrete examples of ‘resilience’, we should define resilience. Although from the Australian context, I found this contemporary definition and work of its authors exceptionally insightful,

“Contemporary definitions of resilience refer to an individual’s positive adaptation to the experience of adversity. Indigenous resilience is a complex phenomenon which relies on the positive adaptation of the individual, the community and the environment to adversity. Indigenous Peoples of Australia, like most other Indigenous populations globally, experience higher levels of adversity than non-indigenous people with a greatly disproportionate burden of disease, disability, premature mortality, and pervasive health inequalities over many decades” (Usher et al., 2021).

The definition is appropriate to Indigenous peoples of Turtle Island; but, what makes their work titled, ‘Indigenous resilience in Australia: A scoping review using a reflective decolonizing collective dialogue, significant is the inclusion of Indigenous insights and narrative. The authors go on to state,

“Current understandings of these concepts (resilience, adaptation, adversity), largely framed in Western understandings, are unquestioningly accepted, reframed for, yet not by, Indigenous peoples, and then are unchallenged when imposed on Indigenous peoples” (Usher et al., 2021).

The authors found in a review of ‘Indigenist” literature that the conception of Indigenous resilience extends beyond Western frameworks and concepts. They highlight that,

“…Importantly, many studies confirm adversity is linked to the enduring legacies of colonization, continuous and cumulative transgenerational grief and loss, structural inequities, racism, and discrimination. These external factors of adversity are unique to Aboriginal populations, as are the protective factors that entail strengthening connection to culture (including language reclamation), community, ancestry and land (including management and economic development) which contribute to individual and collective resilience. These findings suggest that Aboriginal community resilience is strengthened through the collective experience of adversity, such as transgenerational grief and loss, and the resulting support structures and shared resources that are developed and maintained through cultural practices to strengthen the bonds and mutual reciprocity to participate in transformative strategies to address adversity” (Usher et al., 2021).

An important contribution from the Canadian context comes from the 2010 article by Patricia D. McGuire titled, Exploring Resilience and Indigenous Ways of Knowing. McGuire, also known as Kishebakabaykwe, who traces the contributions of other Indigenous scholars some of whom published research reports for the Aboriginal Healing Foundation, writes,

“Resilience, as a social theory term, dates from the 1970s (Dion-Stout and Kipling, 2003). The definition of resilience is elusive as it can mean many things. The common meanings are “the ability to rebound from challenges in everyday life” (Wesley-Esquimaux, 2009) and to recover from and survive adversarial conditions. Fleming and Ledogar (2008) call it a positive adaption to life despite harsh conditions. Andersson and Ledogar (2008) describe resilience as a positive lens through which to view Aboriginal communities.

Exploring resilience is based on community strengths, although Newhouse (2006) cautions that resilience can also be based on ideas about survival of the fittest. If the concept of resilience is used as a social lens on Aboriginal communities, Merritt (2007) argues, then, it must be defined from an indigenous context. To this end, Durie (2006) defined indigenous resilience as

Superimposed on adversity and historic marginalization, indigenous resilience is a reflection of an innate determination by indigenous peoples to succeed. Resilience is the polar opposite of rigidity. It provides an alternate perspective to the more usual scenarios that emphasize indigenous disadvantage and allows the indigenous challenge to be reconfigured as a search for success rather than an explanation of failure. (quoted in Valaskakis et al., 2009)

Indigenous resilience in this context is based on indigenous people(s)’ innate capacities and focuses on success rather than overcoming challenges. In 2009, Wesley-Esquimaux contended that indigenous resilience has to be considered as a reawakening of the social and cultural resiliencies that indigenous peoples used to sustain them throughout other challenges (p. 120-121).

There are many scholarly articles on the topic of Indigenous resilience, too many to highlight here. However, I teach an upper-level Indigenous course on Indigenous Health, Healing and Wellness, and have found a course text, Introduction to Determinants of First Nation, Inuit and Metis Peoples’ Health in Canada (de Leeuw, Stout, Larstone & Sutherland, 2022) that covers a broad spectrum of writings on resilience especially as it relates to individual and community health. The text is a compilation of works from various authors. I present one quote from Johnson, Smith, and Beck (2022), who write about First Nations systems innovations as an example of resilience. They write,

“Despite continuing to be impacted by colonialism and oppression, First Nations have demonstrated remarkable resilience and ceaseless efforts to exercise self-determination. First Nations and other Indigenous people in BC, Canada, and internationally have advanced a multitude of efforts and strategies to make decisions for themselves, reclaim control through unity, and develop strategic partnerships to increase involvement is decision-making” (Johnson, Smith, & Beck, 2022, p. 253).

There is one other author, a member of the Kainai Nation, Blackfoot Confederacy, whose works speak directly to Indigenous resilience as directly embedded in ways of knowing and being. In an article titled, In the Spirit of Dr. Betty Bastien: Conceptualizing Ontological Responsibilities through the lens of Blackfoot Resilience, Dr. Gabrielle Lindstrom along with co-author Robert Weasel Head (2023) write,

“…. a detailed review of the literature gave way to a distinct view of Blackfoot resilience as being a genealogical connection to the land in conjunction with strong leadership. Moreover, various themes emerged that helped to contextualize a deeper understanding of Indigenous resilience, including the importance of land, culture, relationships, language, leadership, sovereignty, identity, history, and community, as being key themes.

…research has illuminated how the impacts of colonization on Indigenous people, namely, intergenerational/historical trauma/oppression created through settler colonialism policies and processes are often the driving factor in attempts to better understand Indigenous notions of resilience. In other words, Indigenous resilience is often conceptualized as a response to colonization as opposed to an ontologically rooted state of existence (Lindstrom, 2023). Indigenous resistance to ongoing settler colonialism through the practice of Indigenous cultural lifeways, worldviews, and cultural transmission are demonstrative of the enduring nature of Indigenous perseverance as Indigenous nations are not homogenous and have differences in how they interpret the world based on ecological location and social structure” (Lindstrom and Head, 2023).

Lastly, Dr. Lindstrom, an Indigenous scholar at Mount Royal University, Calgary, Alberta writes (2023),

“The beauty of human experience resides in our ability to learn and make meaning from these experiences not from a privatized space that forces us to suffer alone, but rather, within a holistic network of relations that fosters a recognition of a suffering that is shared, of a strength that is cultivated through dialogue and story-sharing, of a resilience that is fostered in a reciprocal exchange of compassion” (Lindstrom, 2023, p. 191).

If you wish to explore more of Dr. Lindstrom’s work, I have included a TedxTalks link under the Special Topics sub-heading.

To conclude this exploration, I provide the following Government of Canada link to a short; but, highly illuminating video that explores several key topics including resilience.

Resilience | Mentorship | Hope | Canada | Indigenous Women | Speak up

• What did you take-away?
• What did you learn about resilience?
• What role do women play in advancing resilience, reclamation and resistance?

Let us now look at the next key topic of our chapter.

Reclamation

I use the word reclamation; but, there are many other like words that I came across when researching for this section. A standard, Euro-centric Western definition (Oxford Dictionary, 2024), reads:

rec·la·ma·tion /ˌrekləˈmāSH(ə)n/

noun: reclamation; plural noun: reclamations

1. the process of claiming something back or of reasserting a right.  Usage: “the reclamation of our shared history”

Other words (synonyms) from the Merriam-Webster Dictionary, 2024 include:

• recovery
• recapture
• retrieval
• rescue
• repossession
• replenishment
• recoupment
• redemption

We will explore what reclamation means from an Indigenous perspective, and important linked words include resurgence, revitalization, restorying, reimaging, recentering, reframing, and returning are appearing in our present-day narratives. Figures 36 and 37 are images that show these cultural reclamations that are happening on campuses and communities across Kanata.

Figure 36: Mawi’omi at the University of Prince Edward Island 2016 ~ Reclamation

Figure 37: National Day for Truth and Reconciliation, Prince Edward Island 2023 ~ Reclamation

In my survey of Indigenous reclamation literatures, I discovered a host of areas in which Indigenous scholarship and contributions are taking place once the ‘reclamation floodgates’ have been fully opened. These include language revitalization (McIvor & Anisman, 2018; McIvor, 2020), sustainable self-determination (Corntassel & Bryce, 2011), restoring Indigenous knowledge in practice and policy (Alfred, 2015), land, water, and environment (Twance, 2019; Liboiron, 2021; Leonard, 2023), governance and empowerment (Palmater, 2015), climate change and adaptation (Kınay, Wang, Augustine, P. & Augustine, M., 2023), education and pedagogy (Kirkness & Barnhardt, 1991; Battiste, 2019; Anthony‐Stevens & Gallegos Buitron, 2023; Pratt & Bodnaresko, 2023), research (Kovach, 2021; Smith, 2021; Wilson, 2020), food sovereignty (Robin, 2019), storytelling (Archibald, 2008), art and performance (Taylor, 1996; Charles, 2020), humour (Taylor, 2012), and above all else, Indigenous Teachings.

As one can see from the above survey, there are waves of Indigenous knowledges heading in all directions. Many deal specifically to Indigenous peoples’ efforts to reclaim those ways of being, knowing, and doing; but, at the same time, exposing others to the legacies and futures of colonization practices that go unchecked.

There are so many fascinating works and articles on reclamation. Let me share one that I thought was one that speaks about looking forward while still very much in the present, and still honouring our past. In an Indigeneity contribution, ‘Global Futurisms: Prophetic Practices of Reclamation, Liberation, and Transcendence’ by Timotéo I. Montoya II from the 2024 book A Companion to Contemporary Art in a Global Framework, edited by Jane Chin Davidson and Amelia Jones, the author states,

“No longer enchanted with the Eurocentric and white supremacist-informed notions of “universal” human qualities and progress-oriented metanarratives of Western colonial society perpetuated through Western science, colonial nation states, corporations, and other Western institutions (such as museums, schools, and political organizations), postmodernism in its critical forms seeks relativist ways of understanding the world by exploring the immanent, or individual and subjective frames of experience. With a skeptical orientation toward modernist idealism, which understood and defined reality through the seeking of universal truths (that were often inseparable from Eurocentrism), critical postmodernism came to reflect and be defined by novel present frames such as those held by Black, Indigenous, Asian, and other peoples of the global majority. These diverse present frames hold new potential understandings of the world liberated from modernist metanarratives. By exploring these immanent subjective frames through art and cultural theory, a plurality of perspectives that decentered Western colonial society begin to come into view and can be explored” (Montoya, 2024, p. 245).

With a good healthy exploration of reclamation, I present a few links to solidify the learning, which will no doubt create more reflections.

NACF Releases Report on Native Arts and Culture: Resilience, Reclamation, and Relevance (see video of same name on Native Arts and Culture Foundation website)

Stories of reclaiming, owning and living Indigenous ways of being in Thunder Bay (CBC New, 2023)

Studying to preserve Indigenous language (CBC News, 2019)

• What were the main messages from each reporting?
• How does this make you feel?
• To what extent are these reclamation initiatives representative of what is happening across Turtle Island?
• In your opinion, how long will it take before full reclamation is a reality?

There is no liner pathway to Indigenous reclamation, that is, from the information presented in the last chapters until this point in your reading, one doesn’t necessarily follow a chronological order of, let’s say, trauma > healing > resilience > and reclamation.  It can start with resistance, which we will examine next.

Resistance

I introduce this section with a famous Indigenous leader quote.

“If we must die, we die defending our rights.” – Sitting Bull

Sitting Bull (1831-1890), was an Indigenous Hunkpapa Lakota leader from the North American Great Plains, South Dakota, United States. The quote “references the 1876 Battle of Little Bighorn and Sitting Bull’s final surrender and murder at the age of 59 years in 1890 by Indian Agency Police at Standing Rock Reservation” (Oster, 2004). Standing Rock is also the site of recent Indigenous resistance and protest. Indigenous peoples within Canada have been in a constant state of resistance. Our history of Indigenous and non-Indigenous relations contains as many examples of resisting colonization as there were buffalo that graced the Great Plains. I direct you to Chapters 6: Resistance I — 1750s to 1870s and Chapter 8: Resistance II — Red River and Saskatchewan in a open source textbook titled, Histories of Indigenous Peoples and Canada that looks specifically resistance movements in the historical context.

Did you know that Indigenous peoples on both sides of the border, Canada and the United States, fought for these nation states in the two World Wars despite all that happened to their peoples during the last century and a half?

In 2005, I was part of a first-ever delegation of Veterans Affairs Canada staff, Indigenous War Veterans, youth and cultural performers to travel overseas to France and Belgium in the Aboriginal Spiritual Journey: Calling Home Ceremony. The purpose on the journey was to call home the spirits of all Indigenous peoples who gave their lives and whose spirits were left behind in Europe through special ceremony (see Figure 38).

Figure 38: Indigenous War Veterans participating in the Calling Home Ceremony, France, 2005

Did you know that it was after the second World War in 1945 that Indigenous War Veterans returned home to intolerable discrimination and appalling treatment even after playing a significant role in Canada’s war effort?

Rachel Ariss and John Cutfeet (2012) write,

“The contemporary movement for Aboriginal rights begins with the return of Aboriginal veterans for World War II. The military, many Aboriginal men experienced a kind of equality – being treated the same as anyone else – as well as the freedom from extensive powers of Indian agents exercised on most reserves. At the same time, Aboriginal service people were discriminated against on the basis of Indian status by the federal government bureaucracies in terms of benefits paid to their dependents while overseas, as well as in the benefits they received as veterans on their return (RCAP 1996: Vol. 1, part 2, ch. 12.4.3). Through the late 1940s and 1950s, Aboriginal veterans demanded improved educational opportunities, resources for their communities, and government fulfillment of treaty obligations (Ramos 2008: 800). At the same time, the Canadian public became aware of the important contribution of Aboriginal veterans to the WWII effort, and of broad issues of equality and human rights. These combined factors created some openness to re-thinking aspects of relating to Indians and Indian lands” (Ariss & Cutfeet, 2012, p. 10).

The authors add,

“This is the time period from which scholars tend to trace the beginnings of the current movement for Aboriginal rights and recognition (Ramos 2008: 800). Aboriginal activism has played an important part in the shifting legal and social landscapes of Aboriginal peoples and communities over time” (Ariss & Cutfeet, 2012, p. 9-10).

Resistance is invariably linked to rights. As the opening quote to this section pronounces, even if one must die, Indigenous rights must be protected. One Indigenous filmmaker, Alanis Obomsawin, spent an entire career ensuring that these resistance movements were documented. Her more well-known National Film Board (NFB) documentaries include:

Incident at Restigouche

Kanehsatake: 270 Years of Resistance

Rocks at Whiskey Trench

Trick or Treaty?

Is the Crown at war with us?

In an interview with NFB Pause, she shares her thoughts on the making of Kanehsatake: 270 Years of Resistance, 25 years after its release in 2018.

Alanis Obomsawin on Kanehsatake: 270 Years of Resistance

As a warrior Abenaki film director, whose works have garnered international attention, the following describes Alanis and her contribution,

“One of the most acclaimed Indigenous directors in the world, Alanis Obomsawin came to cinema from performance and storytelling. Hired by the NFB as a consultant in 1967, she has created an extraordinary body of work—50 films and counting—including landmark documentaries like Incident at Restigouche (1984) and Kanehsatake: 270 Years of Resistance (1993). The Abenaki director has received numerous international honours and her work was showcased in a 2008 retrospective at New York’s Museum of Modern Art. “My main interest all my life has been education,” says Obomsawin, “because that’s where you develop yourself, where you learn to hate, or to love” (National Film Board, 2024).

There is an award in her honour, named the Alanis Obomsawin Award for Commitment to Community and Resistance. The following is a brief description,

“It was first inaugurated in 2011 by Cinema Politica and given to John Greyson. The creation of this award was inspired by Ms. Obomsawin’s awe-inspiring and unstoppable dedication to social justice and political documentary.

The AOACCR award is meant to celebrate the efforts and talents of a filmmaker who has shown a commitment to community and resistance in documentary filmmaking through the ways in which they showcase the stories of underrepresented and/or marginalized communities engaged in struggle. The award also honours a filmmaker whose dedication to social justice is connected to, but goes beyond filmmaking practices and who actively participates in civil society, engages in collective action and uses film as a platform for progressive and radical social and political transformation” (Cinema Politica, 2015).

There are two areas I would like to explore with you before leaving the topic of resistance. Below you will find a link to a well-done commentary and then followed by a video (see end of article by Michelle Cyca, 2017) on a resistance movement to Canada 150, which was organized to celebrate Canada’s 150 years of existence. It will also serve to highlight the main points we have learned to this point in the textbook including the fight of Indigenous peoples in this chapter to reclaim and resist.

Resistance 150: Indigenous artists challenge Canadians to reckon with our history

• How do you feel about this?
• What role does resistance play in illuminating the ‘truth’?
• Do you think it’s more important to celebrate or resist? Please explain.

Now, I would like to get your thoughts on the Melina Laboucan-Massimo article on Lessons from Wesahkecahk that you read. As with the other readings from the Manual for Decolonization, I thought to provide a passage, and get your response or conversely, if you have a passage that resonated with you please do share. Here is what I thought as an important point, and more specifically, what creates the impetus for ‘resisting’. Laboucan-Massimo begins

“Our prophecies speak of a time when the blue sky and waters turn black and green things turn brown and die; when animals and fish disappear and birds drop from the sky. This devastation will come as a result of mankind’s greed and disrespect of Mother Earth. This time is upon us.

The Alberta tar sands are scarring the earth – polluting and draining watersheds, poisoning the air and destroying the land I call home. The landscape is drastically changing from a once pristine and beautiful boreal forest to an increasingly industrial and toxic terrain. Animals and fish have become sick with tumours, and caribou are now listed as an endangered species. People are no longer safe to harvest traditional medicines, teas or berries because they have become contaminated – and even though we fear that our medicines have turned into poison, we continue to forage (and forge) the path ahead. People young and old have started to die of rare forms of cancers that we have never seen before. I come from a community where, until my generation, my family was able to live sustainably off the land.

The tar sands are not an isolated incident; neo-colonialism in the form of resource extraction is happening across Turtle Island and throughout Mother Earth. Today the earth is being contaminated and destroyed at an unparalleled rate, and people and animals alike are being sacrificed for the benefit of the greedy few.

We are not only in an ecological crisis; we are in a moral human crisis. All around the world, we see people’s homes and traditional territories being turned into industrialized landscapes. We see people’s clean drinking water being overtaken and turned into toxic dumpsites for industrial facilities. It is painful to see the devastation to the land. It reaches a deep part in your spirit – a feeling of indescribable grief” (Laboucan-Massimo, 2017, p. 37)

• How do you feel about this?
• What may Melina have been experiencing physically, emotionally, mentally, and spiritually at the time?
• Where does resistance or the act of resisting come from?
• Why don’t others feel these intensity of thoughts and emotions as Melina?
• Do you think the author will see her vision come to fruition? Her vision is summarized as follows: “People from diverse backgrounds and creeds will truly begin to work together in honesty and respect – with a deep sense of solidarity with one another. It is a time when people from the Four Directions will come together to work for justice, peace, freedom and recognition of the Great Spirit and the sacredness of our Mother Earth. This time, my friends, is upon us (p. 40).

Indigenous resistance like most topics covered in this textbook is a course, in and of itself. In fact, the IKERAS Faculty offers a course titled, Indigenous Resistance and Decolonization. For now, know that resistance will be inevitable if Indigenous peoples’ rights and treaties are violated. We will examine this further in the next chapter under social activism.

Key Terms and Concepts from Chapter

• Self-directed

Important Readings / Viewings for Next Class

Kanahus Manual Article – A Manual for Decolonization (pp. 42-46)

Special Topics of Interest

Resilience

Transforming Through Resilience | Gabrielle Lindstrom | TEDxYYC

Reclamation

Indigenous Cinema

Resistance

Powwow at Duck Lake 

Cultural Competency Supplemental Tutorials

Ulali – All My Relations

References

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Anthony‐Stevens, V., & Gallegos Buitron, E. (2023). Indigenous Mexican Teachers and Decolonial Thinking: Enacting Pedagogies of Reclamation. Anthropology & Education Quarterly, 54(2), 144-164.

Ariss, R., & Cutfeet, J. (2012). Keeping the land: Kitchenuhmaykoosib Inninuwug, reconciliation and Canadian law. Fernwood Publishing.

Archibald, J. A. (2008). Indigenous storywork: Educating the heart, mind, body, and spirit. UBC press.

Battiste, M. (2014). Decolonizing education: Nourishing the learning spirit. Alberta Journal of Educational Research, 60(3), 615-618.

Charles, R. (2020). A reclamation of space: This is an assertion… not a defence. Burnaby, BC: Simon Fraser University.

Corntassel, J., & Bryce, C. (2011). Practicing sustainable self-determination: Indigenous approaches to cultural restoration and revitalization. Brown J. World Aff., 18, 151.

de Leeuw, S., Stout, R., Larstone, R., & Sutherland, J. (2022). Introduction to determinants of first nations, Inuit, and Métis peoples’ health in Canada. Canadian Scholars’ Press.

Johnson, H., Smith, D. B., & Beck, L. (2022). Systems Innovation through First Nations Self-Determination. Introduction to Determinants of First Nations, Inuit, and Métis Peoples’ Health in Canada, 250.

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Liboiron, M. (2021). Pollution is colonialism. Duke University Press.

Lindstrom, G. (2023). Resisting racism through a pedagogy of resilience. Manuscript submitted for publication.

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McIvor, O. (2020). Indigenous language revitalization and applied linguistics: Parallel histories, shared futures?. Annual Review of Applied Linguistics, 40, 78-96

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Ostler, J. (2004). The plains Sioux and US colonialism from Lewis and Clark to Wounded Knee. Cambridge University Press.

Palmater, P. (2015). Indigenous nationhood: Empowering grassroots citizens. Fernwood Publishing.

Pratt, Y. P., & Bodnaresko, S. (2023). Truth and reconciliation through education: Stories of decolonizing practices. Brush Education.

Robin, T. (2019). Our hands at work: Indigenous food sovereignty in Western Canada. Journal of Agriculture, Food Systems, and Community Development, 9(B), 85-99.

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Taylor, D. H. (2012). Me funny. D & M Publishers.

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Usher, K., Jackson, D., Walker, R., Durkin, J., Smallwood, R., Robinson, M., … & Marriott, R. (2021). Indigenous resilience in Australia: A scoping review using a reflective decolonizing collective dialogue. Frontiers in Public Health, 9, 630601. https://doi.org/10.3389/fpubh.2021.630601

Wilson, S. (2020). Research is ceremony: Indigenous research methods. Fernwood publishing.