Pub Date : 2020-12-07DOI: 10.32799/IJIH.V16I1.33179
A. Mellor, Surrounded by Cedar Child, Family Services, D. Cloutier, N. Claxton
This paper presents the first phase of a community engagement project that explores (re)connecting to coming-of-age teachings grounded in Indigenous ways of knowing and doing for urban Indigenous youth in foster or away-from-home care. An intergenerational group of urban Indigenous Knowledge Holders in and around Victoria, British Columbia, Canada came together to discuss what a culturally appropriate coming of age could look like for urban Indigenous youth in care and how delegated Indigenous child and family service organizations could be involved. Four questions were discussed, and the conversations were recorded and subsequently themed. The event reflected the community’s commitment to supporting youth in their coming-of-age journey. Delegated organizations, in addition to acting as legal guardians for the youth, are cultural resources for the community and help connect youth to culture in their ancestral/home and urban communities. Communities work to ensure that youth have access to safe spaces where they can self-determine their identities as they enter adulthood. (Re)connecting to coming-of-age teachings is important because the imposition of Euro-Western child welfare legislation prevented the passing of cultural teachings. Our findings are consistent with literature that indicates culturally grounded, positive-action initiatives, like traditional coming-of-age rites of passage, help youth to cultivate resilience that can support the transition to adulthood. This aligns with evidence that demonstrates intergenerational cultural continuity is protective to health and wellness for Indigenous youth.
{"title":"“Youth Will Feel Honoured if They Are Reminded They Are Loved”: Supporting Coming of Age for Urban Indigenous Youth in Care","authors":"A. Mellor, Surrounded by Cedar Child, Family Services, D. Cloutier, N. Claxton","doi":"10.32799/IJIH.V16I1.33179","DOIUrl":"https://doi.org/10.32799/IJIH.V16I1.33179","url":null,"abstract":"\u0000 \u0000 \u0000This paper presents the first phase of a community engagement project that explores (re)connecting to coming-of-age teachings grounded in Indigenous ways of knowing and doing for urban Indigenous youth in foster or away-from-home care. An intergenerational group of urban Indigenous Knowledge Holders in and around Victoria, British Columbia, Canada came together to discuss what a culturally appropriate coming of age could look like for urban Indigenous youth in care and how delegated Indigenous child and family service organizations could be involved. Four questions were discussed, and the conversations were recorded and subsequently themed. The event reflected the community’s commitment to supporting youth in their coming-of-age journey. Delegated organizations, in addition to acting as legal guardians for the youth, are cultural resources for the community and help connect youth to culture in their ancestral/home and urban communities. Communities work to ensure that youth have access to safe spaces where they can self-determine their identities as they enter adulthood. (Re)connecting to coming-of-age teachings is important because the imposition of Euro-Western child welfare legislation prevented the passing of cultural teachings. Our findings are consistent with literature that indicates culturally grounded, positive-action initiatives, like traditional coming-of-age rites of passage, help youth to cultivate resilience that can support the transition to adulthood. This aligns with evidence that demonstrates intergenerational cultural continuity is protective to health and wellness for Indigenous youth. \u0000 \u0000 \u0000","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":"1 1","pages":""},"PeriodicalIF":1.5,"publicationDate":"2020-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41464244","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.33909
A. McKee, S. Hillier
This research traces colonialism and neoliberalism as foundational architecture to health policy in Canada that seeks to erase Indigeneity and disability and secure the dominance of a White settler able-bodied state. This is accomplished through critical analysis of the Residential Southern Placement Program, a health policy from the Northwest Territories, Canada. Residential Southern Placements are contractual agreements made between the Northwest Territories Department of Health and Social Services and service agencies from southern provinces to provide ‘care’ to territorial residents with a disability whose needs—according to the Department of Health and Social Services—cannot be met within the territory. We explore how the ostensibly neutral health policy Residential Southern Placements becomes enacted as a violent intervention of erasure that specifically targets hundreds of Indigenous Peoples with cognitive disabilities-- as evidenced through data collected by a Freedom of Information Request-- through long-term and, at times, lifelong dislocation from families, communities, and land. In this analysis we position the Residential Southern Placement Program as an intervention that aims to uphold and safeguard a White settler able-bodied vision of Canadian society. This research highlights an ongoing colonial practice with important implications for disability studies and Indigenous health researchers.
{"title":"The Northwest Territories Residential Southern Placement Program: Dislocation and Colonization through ‘Care’","authors":"A. McKee, S. Hillier","doi":"10.32799/ijih.v15i1.33909","DOIUrl":"https://doi.org/10.32799/ijih.v15i1.33909","url":null,"abstract":"This research traces colonialism and neoliberalism as foundational architecture to health policy in Canada that seeks to erase Indigeneity and disability and secure the dominance of a White settler able-bodied state. This is accomplished through critical analysis of the Residential Southern Placement Program, a health policy from the Northwest Territories, Canada. Residential Southern Placements are contractual agreements made between the Northwest Territories Department of Health and Social Services and service agencies from southern provinces to provide ‘care’ to territorial residents with a disability whose needs—according to the Department of Health and Social Services—cannot be met within the territory. We explore how the ostensibly neutral health policy Residential Southern Placements becomes enacted as a violent intervention of erasure that specifically targets hundreds of Indigenous Peoples with cognitive disabilities-- as evidenced through data collected by a Freedom of Information Request-- through long-term and, at times, lifelong dislocation from families, communities, and land. In this analysis we position the Residential Southern Placement Program as an intervention that aims to uphold and safeguard a White settler able-bodied vision of Canadian society. This research highlights an ongoing colonial practice with important implications for disability studies and Indigenous health researchers.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43901527","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.34061
Chaneesa Ryan, Abrar Ali, Hollie Sabourin
Indigenous women are grossly overrepresented both within the federal correctional system and among Sexually Transmitted Blood Borne Infection (STBBI) diagnoses in Canada. Mainstream approaches continue to fall short in addressing Human Immunodeficiency Virus, Hepatitis C and other STBBIs within this population. In this paper, we argue that, in order to be successful, STBBI programs and services must hinge on meaningful community participation, community ownership and incorporate Indigenous knowledge, perspectives and decolonizing methodologies. Further, they must take a strengths-based approach and focus on healing and resiliency rather than challenges and deficits.
{"title":"A Culturally Safe and Trauma-Informed Sexually Transmitted Blood Borne Infection (STBBI) Intervention Designed by and for Incarcerated Indigenous Women and Gender-Diverse People","authors":"Chaneesa Ryan, Abrar Ali, Hollie Sabourin","doi":"10.32799/ijih.v15i1.34061","DOIUrl":"https://doi.org/10.32799/ijih.v15i1.34061","url":null,"abstract":"Indigenous women are grossly overrepresented both within the federal correctional system and among Sexually Transmitted Blood Borne Infection (STBBI) diagnoses in Canada. Mainstream approaches continue to fall short in addressing Human Immunodeficiency Virus, Hepatitis C and other STBBIs within this population. In this paper, we argue that, in order to be successful, STBBI programs and services must hinge on meaningful community participation, community ownership and incorporate Indigenous knowledge, perspectives and decolonizing methodologies. Further, they must take a strengths-based approach and focus on healing and resiliency rather than challenges and deficits.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45474045","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.33925
J. Charles
AbstractIntroduction: Aboriginal People have inhabited the Australian continent since the beginning of time, but archaeologists and anthropologist’s state there is evidence for approx. 51,000 to 71,000 years of continual habitation. During this time, the Australian continent has experienced many environmental and climatic changes i.e. fluctuating temperatures, ice ages, fluctuating CO2 levels, extremely high dust levels, high ice volume, high winds, large scale bush fires, glacial movement, low rain fall, extreme arid conditions, limited plant growth, evaporation of fresh water lakes, and dramatic sea level fluctuations, which have contributed to mass animal extinction.Method: The skeletal remains of Aboriginal Australians were examined for evidence of bone spurring at the calcaneus, which may be indicative of fast running which would assist survival. The skull and mandible bones were examined for signs evolutional traits related to survival. Aboriginal culture, knowledge of medical treatment and traditional medicines were also investigated. Discussion: Oral story telling of factual events, past down unchanged for millennia contributed to survival. Aboriginal Australians had to seek refuge, and abandon 80% of the continent. Physical ability and athleticism was paramount to survival. There is evidence of cannibalism by many Aboriginal Australian tribes contributing to survival. The Kaurna People exhibited evolutionary facial features that would have assisted survival. Kaurna People had excellent knowledge of medicine and the capacity to heal their community members.Conclusion: The Australian continent has experienced many environmental and climatic changes over the millennia. Navigating these extremely harsh, rapidly changing conditions is an incredible story of survival of Aboriginal Australians. The findings of this investigation suggest that Aboriginal Australians survival methods were complex and multi-faceted. Although this paper could not examine every survival method, perhaps Aboriginal Peoples knowledge of flora and fauna, for nourishment and medicine, was paramount to their survival.
{"title":"The Survival of Aboriginal Australians through the Harshest time in Human History: Community Strength","authors":"J. Charles","doi":"10.32799/ijih.v15i1.33925","DOIUrl":"https://doi.org/10.32799/ijih.v15i1.33925","url":null,"abstract":"AbstractIntroduction: Aboriginal People have inhabited the Australian continent since the beginning of time, but archaeologists and anthropologist’s state there is evidence for approx. 51,000 to 71,000 years of continual habitation. During this time, the Australian continent has experienced many environmental and climatic changes i.e. fluctuating temperatures, ice ages, fluctuating CO2 levels, extremely high dust levels, high ice volume, high winds, large scale bush fires, glacial movement, low rain fall, extreme arid conditions, limited plant growth, evaporation of fresh water lakes, and dramatic sea level fluctuations, which have contributed to mass animal extinction.Method: The skeletal remains of Aboriginal Australians were examined for evidence of bone spurring at the calcaneus, which may be indicative of fast running which would assist survival. The skull and mandible bones were examined for signs evolutional traits related to survival. Aboriginal culture, knowledge of medical treatment and traditional medicines were also investigated. Discussion: Oral story telling of factual events, past down unchanged for millennia contributed to survival. Aboriginal Australians had to seek refuge, and abandon 80% of the continent. Physical ability and athleticism was paramount to survival. There is evidence of cannibalism by many Aboriginal Australian tribes contributing to survival. The Kaurna People exhibited evolutionary facial features that would have assisted survival. Kaurna People had excellent knowledge of medicine and the capacity to heal their community members.Conclusion: The Australian continent has experienced many environmental and climatic changes over the millennia. Navigating these extremely harsh, rapidly changing conditions is an incredible story of survival of Aboriginal Australians. The findings of this investigation suggest that Aboriginal Australians survival methods were complex and multi-faceted. Although this paper could not examine every survival method, perhaps Aboriginal Peoples knowledge of flora and fauna, for nourishment and medicine, was paramount to their survival.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43866635","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.34976
S. Stewart
As an Indigenous person, I came into the world of Indigenous health scholarship in the 1990s with a personal view that focused on the strength and solutions of our peoples and our cultures. Over the next two decades in research and clinical environments, I observed how biomedicine remained firmly entrenched as the dominant model of care for Indigenous individuals and communities, with traditional knowledges and medicines as an aside or non- existent entirely. I have built my life’s work as a researcher and clinician in centering Indigenous knowledges and healing in both research and health care. Yet today in 2020, biomedicine and Western academic research still dismiss Indigenous knowledges and remain mostly in command of Indigenous health. There are wonderful pockets of Indigenous researchers and practitioners, supported by Indigenous communities that continue to have very little real autonomy or self- determination from colonialism, who are making a difference in Indigenous health by reducing health disparities, using our strengths such as culture, spirituality, medicines, the land, Elders, youth, and more. This issue highlights some of the work by researchers that are making a strong impact on Indigenous health, uplifting our communities.
{"title":"Addressing Strengths and Disparities in Indigenous Health","authors":"S. Stewart","doi":"10.32799/ijih.v15i1.34976","DOIUrl":"https://doi.org/10.32799/ijih.v15i1.34976","url":null,"abstract":"As an Indigenous person, I came into the world of Indigenous health scholarship in the 1990s with a personal view that focused on the strength and solutions of our peoples and our cultures. Over the next two decades in research and clinical environments, I observed how biomedicine remained firmly entrenched as the dominant model of care for Indigenous individuals and communities, with traditional knowledges and medicines as an aside or non- existent entirely. I have built my life’s work as a researcher and clinician in centering Indigenous knowledges and healing in both research and health care. Yet today in 2020, biomedicine and Western academic research still dismiss Indigenous knowledges and remain mostly in command of Indigenous health. There are wonderful pockets of Indigenous researchers and practitioners, supported by Indigenous communities that continue to have very little real autonomy or self- determination from colonialism, who are making a difference in Indigenous health by reducing health disparities, using our strengths such as culture, spirituality, medicines, the land, Elders, youth, and more. This issue highlights some of the work by researchers that are making a strong impact on Indigenous health, uplifting our communities.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":"15 1","pages":"4-4"},"PeriodicalIF":1.5,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42213993","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.34046
Jennifer Redvers
This research paper articulates a largely undefined cultural concept within mental health promotion and intervention, described as ‘land-based’ healing, which has been understood and taught for millennia by Indigenous knowledge holders. This knowledge is currently being revitalized by northern practitioners where ‘land’ is understood as a relational component of healing and wellbeing. Land-based activities such as harvesting, education, ceremony, recreation, and cultural-based counselling are all components of this integrative practice. Land-based practices are centered in Indigenous pedagogy and recognize that cultural identity is interwoven with and connected to ‘land.’ Directly cultivating this fundamental relationship, as assessed through a culturally relevant lens, increases positive mental health and wellness outcomes in Indigenous populations. In this study, qualitative narrative methods were used to document the experiences of eleven land-based program practitioners from the three northern territories in Canada. As experts in this field, practitioners’ narratives emphasized the need for a greater understanding and recognition of the value of land-based practices and programs within mainstream health. The development of working definitions, terminology, and framing of land-based practice as a common field are delineated from relevant literature and practitioner narratives in order to enable cross-cultural communication and understanding in psychology. Land-based healing is presented as a critical and culturally appropriate solution for mental health intervention and community resilience in northern Canada.
{"title":"“The land is a healer”: Perspectives on land-based healing from Indigenous practitioners in northern Canada","authors":"Jennifer Redvers","doi":"10.32799/ijih.v15i1.34046","DOIUrl":"https://doi.org/10.32799/ijih.v15i1.34046","url":null,"abstract":"This research paper articulates a largely undefined cultural concept within mental health promotion and intervention, described as ‘land-based’ healing, which has been understood and taught for millennia by Indigenous knowledge holders. This knowledge is currently being revitalized by northern practitioners where ‘land’ is understood as a relational component of healing and wellbeing. Land-based activities such as harvesting, education, ceremony, recreation, and cultural-based counselling are all components of this integrative practice. Land-based practices are centered in Indigenous pedagogy and recognize that cultural identity is interwoven with and connected to ‘land.’ Directly cultivating this fundamental relationship, as assessed through a culturally relevant lens, increases positive mental health and wellness outcomes in Indigenous populations. In this study, qualitative narrative methods were used to document the experiences of eleven land-based program practitioners from the three northern territories in Canada. As experts in this field, practitioners’ narratives emphasized the need for a greater understanding and recognition of the value of land-based practices and programs within mainstream health. The development of working definitions, terminology, and framing of land-based practice as a common field are delineated from relevant literature and practitioner narratives in order to enable cross-cultural communication and understanding in psychology. Land-based healing is presented as a critical and culturally appropriate solution for mental health intervention and community resilience in northern Canada.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43574027","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.34057
Sharon Yeung, H. Castleden, Pictou Landing First Nation
With over three decades of attention drawn to the health of Indigenous peoples in Canada and around the world, an outpouring of health research has been undertaken, much of which has emphasized the experience of disparity at the expense of recognizing strengths. In this case study, we challenge the damage-centred rhetoric of mainstream health research by reporting the findings of 20 qualitative interviews on community strength and health with members of Pictou Landing First Nation, a Mi’kmaw nation located in Nova Scotia, Canada. We then relate and compare these findings with the emerging conceptualization of Indigenous social capital, which is a concept that has been associated with positive health outcomes in a variety of contexts. Our findings indicate that Pictou Landing First Nation is strengthened by qualities of familiarity, reciprocity, safety, and solidarity, which are rooted in the value of family and embedded within a broader Mi’kmaw worldview. The nature of these strengths aligns in part with the concept of Indigenous social capital, which we suggest may be better harnessed to be a means for conducting strengths-based health research. To this end, our findings support the need for reworking social capital conceptualizations to more strongly centralize cultural identities and worldviews in order to authentically and comprehensively affirm Indigenous and decolonizing health research practices.
30多年来，人们对加拿大和世界各地土著人民的健康问题给予了关注，开展了大量的健康研究，其中许多研究强调了差距的经验，而忽视了优势。在本案例研究中，我们对主流健康研究中以损害为中心的修辞提出了挑战，报告了20次对Pictou Landing First Nation(位于加拿大新斯科舍省的一个米克马族民族)成员进行的社区力量和健康定性访谈的结果。然后，我们将这些发现与土著社会资本的新兴概念联系起来并进行比较，土著社会资本是一个在各种情况下与积极健康结果相关的概念。我们的研究结果表明，熟悉、互惠、安全和团结的品质强化了皮图登陆第一民族，这些品质根植于家庭的价值，并嵌入到更广泛的米克马世界观中。这些优势的性质在一定程度上与土著社会资本的概念相一致，我们认为可以更好地利用土著社会资本作为开展基于优势的健康研究的手段。为此，我们的研究结果支持需要重新设计社会资本概念，以更强烈地集中文化身份和世界观，以便真实和全面地肯定土著和非殖民化的健康研究实践。
{"title":"“We all know each other”: A Strengths-based Approach to Understanding Social Capital in Pictou Landing First Nation","authors":"Sharon Yeung, H. Castleden, Pictou Landing First Nation","doi":"10.32799/ijih.v15i1.34057","DOIUrl":"https://doi.org/10.32799/ijih.v15i1.34057","url":null,"abstract":"With over three decades of attention drawn to the health of Indigenous peoples in Canada and around the world, an outpouring of health research has been undertaken, much of which has emphasized the experience of disparity at the expense of recognizing strengths. In this case study, we challenge the damage-centred rhetoric of mainstream health research by reporting the findings of 20 qualitative interviews on community strength and health with members of Pictou Landing First Nation, a Mi’kmaw nation located in Nova Scotia, Canada. We then relate and compare these findings with the emerging conceptualization of Indigenous social capital, which is a concept that has been associated with positive health outcomes in a variety of contexts. Our findings indicate that Pictou Landing First Nation is strengthened by qualities of familiarity, reciprocity, safety, and solidarity, which are rooted in the value of family and embedded within a broader Mi’kmaw worldview. The nature of these strengths aligns in part with the concept of Indigenous social capital, which we suggest may be better harnessed to be a means for conducting strengths-based health research. To this end, our findings support the need for reworking social capital conceptualizations to more strongly centralize cultural identities and worldviews in order to authentically and comprehensively affirm Indigenous and decolonizing health research practices.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48881911","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.33991
A. Gerlach, M. Sangster, Vandna Sinha, First Nations Health Consortium
In 2016 Canada was ordered to implement Jordan’s Principle by the Canadian Human Rights Tribunal. In response to the order Canada created the Child First Initiative to provide federal funding for provincial and territorial organizations supporting First Nation’s children’s health, education, and social service needs, including service coordination. In the shifting national landscape of Child First Initiative funding, there is a lack of evidence on how pediatric healthcare services are addressing the serious health and healthcare inequities experienced by many First Nations children. This paper describes the implementation of a Child First Initiative by the First Nations Health Consortium in the Alberta region, and research findings that provide insights into the complexity and challenges of advancing First Nations children’s health and health equity within the current federal Child First Initiative mandate in this province. This paper highlights the need for transformative pediatric healthcare approaches that expand beyond an individual and demand-driven system and orient towards practices and policies that are socially-responsive. Also, that First Nations leaders and Jordan’s Principle initiatives play a leading role in the design and delivery of all pediatric healthcare services with First Nation communities, families and children across Canada.
{"title":"Insights from a Jordan’s Principle Child First Initiative in Alberta","authors":"A. Gerlach, M. Sangster, Vandna Sinha, First Nations Health Consortium","doi":"10.32799/ijih.v15i1.33991","DOIUrl":"https://doi.org/10.32799/ijih.v15i1.33991","url":null,"abstract":"In 2016 Canada was ordered to implement Jordan’s Principle by the Canadian Human Rights Tribunal. In response to the order Canada created the Child First Initiative to provide federal funding for provincial and territorial organizations supporting First Nation’s children’s health, education, and social service needs, including service coordination. In the shifting national landscape of Child First Initiative funding, there is a lack of evidence on how pediatric healthcare services are addressing the serious health and healthcare inequities experienced by many First Nations children. This paper describes the implementation of a Child First Initiative by the First Nations Health Consortium in the Alberta region, and research findings that provide insights into the complexity and challenges of advancing First Nations children’s health and health equity within the current federal Child First Initiative mandate in this province. This paper highlights the need for transformative pediatric healthcare approaches that expand beyond an individual and demand-driven system and orient towards practices and policies that are socially-responsive. Also, that First Nations leaders and Jordan’s Principle initiatives play a leading role in the design and delivery of all pediatric healthcare services with First Nation communities, families and children across Canada.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41812602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.34085
Diana Lewis, H. Castleden, R. Apostle, Sheila Francis, Kim Francis-Strickland
From 1967 until 2020, [Community] has had 85 million litres of pulp and paper mill effluent dumped every day into an estuary that borders the community. Despite long-term concerns about cancer in the community, a federal government appointed Joint Environmental Health Monitoring Committee, mandated to oversee the health of the community, has never addressed [Community] concerns. In this study we accessed the 2013 Canadian Cancer Registry microfile data, and using the standard geographical classification code, accessed the cancer data for [Community], and provided comparable data for all Nova Scotia First Nations, as well as the county, provincial, and national population level data. We determined that digestive organ cancers, respiratory organ cancers, male genital organ cancers, and urinary tract cancers are higher in [Community] than at all comparable levels. Female breast and genital organ cancers are lowest in [Community] than at all other comparable levels. We note the limitation of this study as not being able to capture cancer data for off-reserve members at the time of diagnosis and the lapse in availability of up-to-date CCR data. This study demonstrates that cancer data can be compiled for First Nation communities using the standard geographic code, and although not a comprehensive count of all diagnoses for the registered members of [Community], it is the first study to provide data for those who lived in [Community] at the time of diagnosis. Moreover, it highlights the lack of capacity (or will) by Joint Environmental Health Monitoring Committee to uphold their fiduciary duty.
{"title":"Governmental Fiduciary Failure in Indigenous Environmental Health Justice: The Case of Pictou Landing First Nation","authors":"Diana Lewis, H. Castleden, R. Apostle, Sheila Francis, Kim Francis-Strickland","doi":"10.32799/ijih.v15i1.34085","DOIUrl":"https://doi.org/10.32799/ijih.v15i1.34085","url":null,"abstract":"From 1967 until 2020, [Community] has had 85 million litres of pulp and paper mill effluent dumped every day into an estuary that borders the community. Despite long-term concerns about cancer in the community, a federal government appointed Joint Environmental Health Monitoring Committee, mandated to oversee the health of the community, has never addressed [Community] concerns. In this study we accessed the 2013 Canadian Cancer Registry microfile data, and using the standard geographical classification code, accessed the cancer data for [Community], and provided comparable data for all Nova Scotia First Nations, as well as the county, provincial, and national population level data. We determined that digestive organ cancers, respiratory organ cancers, male genital organ cancers, and urinary tract cancers are higher in [Community] than at all comparable levels. Female breast and genital organ cancers are lowest in [Community] than at all other comparable levels. We note the limitation of this study as not being able to capture cancer data for off-reserve members at the time of diagnosis and the lapse in availability of up-to-date CCR data. This study demonstrates that cancer data can be compiled for First Nation communities using the standard geographic code, and although not a comprehensive count of all diagnoses for the registered members of [Community], it is the first study to provide data for those who lived in [Community] at the time of diagnosis. Moreover, it highlights the lack of capacity (or will) by Joint Environmental Health Monitoring Committee to uphold their fiduciary duty.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49331156","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.33985
Nickoo Merati, J. Salsberg, Joey Saganash, Joshua Iserhoff, Kaitlynn Hester Moses, S. Law
Indigenous communities experience a greater burden of ill health than all other communities in Canada. Across the (Indigenous Region), all nine (Name) communities experience similar health challenges. In 2014, the (REGIONAL_BOARD) supported an initiative to stimulate local community prioritization for health change. While many challenges identified were specific to youth (10-29 years of age), youth’s perspectives in these reports to date have been limited. We sought to understand how (Indigenous) youth perceived youth health and their engagement in health and health planning across (Region). As part of a (REGIONAL_BOARD-University) partnership, this qualitative descriptive study adopted a community-based participatory research approach. Ten (Indigenous) youth participated in two focus groups, and five (Indigenous) youth coordinators participated in key informant interviews. Thematic analysis was conducted and inductive codes were grouped into themes. (Indigenous) participants characterized youth engagement into the following levels: participation in community and recreational activities; membership in youth councils at the local and regional levels; and, in decision-making as planners of health-related initiatives. (Indigenous) youth recommended greater use of social media, youth assemblies, and youth planners to strengthen their engagement and youth health in the region. Our findings revealed an interconnectedness between youth health and youth engagement; (Indigenous) youth described how they need to be engaged to be healthy, and need to be healthy to be engaged. (Indigenous) participants contributed novel and practical insights to engage Indigenous youth in health planning across Canada.
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