Given the historical context of assimilation and the enduring impact of Residential Schooling in Canada, Indigenous families and communities continue to approach educational systems with a degree of uncertainty and distrust. Globally, education has been a significant tool for suppressing cultural differences and perpetuating dominant cultural norms and perspectives (Gaudry & Lorenz, 2018). In a time when Canadians are being called to action in addressing the goals outlined by the Truth and Reconciliation Commission (TRC) of Canada (2015), education also holds the power to “shift cultural privilege” (Government of Canada, 2018, p. 88) and foster a sense of belonging among marginalized groups. Chief Commissioner of the TRC, Senator Murray Sinclair posits, “Education got us into this mess and education will get us out” (CBC, 2015). This statement speaks to the importance of school environments to reflect the cultural values, identities, and practices of the specific Indigenous communities they serve (Donald, 2012). Going forward, it is imperative to adopt educational approaches that prioritize trust, inclusivity, respect, and collaboration with Indigenous peoples. These advancements in Indigenous education reflect a renewed effort for Indigenous peoples to take control of their knowledge production, confront colonial structures, and prioritize their sovereignty and nationalism (Andersen, 2014; Simpson, 2014). In our commitment to advance the educational goals of Indigenous peoples, we actively work towards reshaping the research relationship. Our current collaborative project with Indigenous students, families, communities, and leaders of the Fort Vermillion School Division in Northern Alberta, Canada, seeks to identify and implement educational experiences that reflect and reinforce Indigenous (Beaver, Métis, Cree, Dene) youths’ cultural identities, well-being, and future goals. Through the feedback we receive from the youth themselves, we examine how best to partner with the school division and local Indigenous communities to bring Indigenous knowledge and distinctive histories into the youths’ desired curriculum. Following the youths’ suggestions for language revitalization, cultural knowledge and career preparedness, we adopt educational structures that embody holistic approaches that are aligned with Indigenous ways of learning. We create a teaching workforce composed of Indigenous educators and teachers working in collaboration with local Indigenous community members. Our primary goal is to ensure that Indigenous youths’ learning experiences aid in the development of a robust self-image and a deep sense of pride and belonging. Embracing a strengths-based and community-engaged perspective, our approach is grounded in the principles of social justice and ethical Indigenous research practices. By adopting decolonizing methodologies, we are intentionally shifting power dynamics, dismantling privilege, and amplifying Indigenous voices as we honour their knowledge and traditions. Our research team practices "ethical relationality" as articulated by Dwayne Donald (2012). Ethical relationality seeks a transformative and respectful collaboration that acknowledges and upholds the inherent value of Indigenous perspectives. These concepts can also be applied outside of the borders of North America and outside of Indigenous communities. Youth around the globe face many challenges in education – often due to systemic inequalities and continued discriminatory practices. Access to quality and meaningful education remains a persistent issue, with economic disparities, geographic location, and cultural biases often standing in the way of marginalized youth from obtaining equitable learning opportunities. Community-based practices can aid educators in dismantling systemic barriers, promote inclusivity, and ensure that educational systems around the globe prioritize equity and diversity.

There has been increasing attention and engagement with Indigenous Research Methodologies (IRM), which are conceptualized as moving towards building ethical research partnerships with Indigenous people and communities (Kovach, 2009; Smith, 2012; Starblanket, 2018; Wilson, 2008). Kovach (2009) outlines the foundational elements of IRM, which she argues is about affirming Indigenous perspectives and knowledges on their own terms by adhering to four broad ethical commitments: “(a) that the research methodology is in line with Indigenous values; (b) that there is some form of community accountability; (c) that the research gives back to and benefits the community in some manner, and (d) that the researcher is an ally and will not do harm” (p. 48). Knowing the history of unethical research and mistreatment of Indigenous Peoples within systems of education leads us to our commitment to earning trust and maintaining ethical research relationships (Archibald, 2008; Kirkness & Barnhardt, 2001; Kovach, 2009; Smith, 2012; Wilson, 2008). We use Indigenous, emancipatory, and participatory research methods tailored to the relational nature and evolving directions of our work. We also bring a keen interest in the holistic well-being of youth and know that education needs to reflect the interests, identities, and communities of the students. A commitment to collaboration, respect, and reciprocity between researchers and the community characterizes community-based methods in Indigenous research. Emphasizing equal partnerships, Community-Based Participatory Research (CBPR) ensures that community members are active participants in shaping the research agenda, interpretation of findings, and the application of results (Wallerstein et al., 2017). Using interviews, circles of knowledge, ethnographic approaches, and storywork principles, we learn what is important to the youth within the Fort Vermilion School Division. Through partnerships with Indigenous community leaders, the school division, and the research team, we work together to make Indigenous youths’ goals and dreams a reality. Community-led approaches, such as these, preserve culture, maintain a balance between different ways of knowing, and contribute to more ethical and inclusive research practices within Indigenous communities (Wilson, 2008).

Our team will present the current outcomes of our ongoing research and the steps that have been taken as we move together in partnership with Indigenous communities in Northern Alberta. This paper demonstrates the strength of community-based relationships and partnerships as we go forward in this work. We will outline several core principles taken from Indigenous methodologies to apply to global community-based models. Additionally, many of the youths' desires have been put into action including cultural connection with Elders, language revitalization, career readiness, access to sports and development, and extra-curricular options. We will discuss how some of these imagined programs have come into reality.

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