Urban Aboriginal Peoples Study. (2011) Winnipeg Report.


“The UAPS investigated a range of issues including (but not limited to) urban Aboriginal peoples’ communities of origin, Aboriginal cultures, community belonging, education, work, health, political engagement and activity, justice, relationships with Aboriginal and non-Aboriginal people, life aspirations and definitions of success, and experiences with discrimination.” (p 8)

CIHR, NSERC & SSHRC (2014). Research Involving the First Nations, Inuit, and Métis Peoples of Canada. (TCPS2 2014)


“First Nations, Inuit and Métis communities … share some core values such as reciprocity — the obligation to give something back in return for gifts received — which they advance as the necessary basis for relationships that can benefit both Aboriginal and research communities.” (p 109)

Ozanne, Moscato & Kunkel (2013). Transformative Photography: Evaluation and Best Practices for Eliciting Social and Policy Changes.

“In 1888, police reporter Jacob Riis used the medium to record New York City’s crime-ridden and impoverished slums. His photographs coalesced public opinion and led to greater enforcement of existing laws and the creation of new building codes and apartment regulations. Sociologist Lewis Hine’s photographs of underage workers helped inspire the first federally sanctioned child labor laws in 1916 (Collier and Collier 1986). … Ordinary citizens use digital photographs to record extraordinary sights, such as the catalytic images disseminated during the ‘Arab Spring’ (Howard and Hussain 2011).” (p 45)

Lee (2009). Cultural influences on learning. (The Routledge International Companion to Multicultural Education)


“A focus on cognition within particular ecological niches reveals both how displays of knowledge are situated and the multiple dimensions of learning that go beyond the cognitive structure of domains of knowledge. … These attributions that influence our emotional responses are influenced by the history of our participation in prior cultural practices through experiences in families (including daily routines), peer and other social networks, and institutional practices such as schooling, religion, and macro-level belief systems …” (p 240)