Pub Date : 2020-12-29DOI: 10.32799/IJIH.V16I1.33918
Anna Socha
With long colonial histories, Aboriginal and Torres Strait Islander Peoples in Australia experience lower life expectancy and a higher burden of illness. To this day, Indigenous Peoples experience interpersonal, systemic, and institutional racism in the mainstream public health system of Australia, leading to the under- use of mainstream health services and resulting in many Indigenous Australians living in a state of persistent crisis. Extreme and unacceptable levels of institutional racism have been identified in the hospitals and health services of Queensland, Australia, using the Marrie Institutional Racism Matrix (MIRM), an evidence-based assessment tool for identifying, measuring, and monitoring racism in institutional settings. This paper aims to identify ways to address institutional racism against Indigenous Peoples in the health care sector. Specifically, using publicly available documents, a case study analysis of the Institute for Urban Indigenous Health (IUIH), a network of Aboriginal Community Controlled Health Services, is conducted using the MIRM as a guide. The conclusion is that the IUIH actively works to address institutional racism by (a) including Indigenous people in key decision-making processes and structures; (b) undertaking numerous community engagement strategies; (c) building partnerships within and outside the health sector to address the social determinants of health; and (d) working in ways that align with Indigenous ways of being and doing. It is argued that mainstream health services need to be aware of institutional racism and learn from the approaches of Indigenous-led organizations to create institutions that are inclusive of Indigenous members of society.
{"title":"Addressing Institutional Racism Against Aboriginal and Torres Strait Islanders of Australia in Mainstream Health Services: Insights From Aboriginal Community Controlled Health Services","authors":"Anna Socha","doi":"10.32799/IJIH.V16I1.33918","DOIUrl":"https://doi.org/10.32799/IJIH.V16I1.33918","url":null,"abstract":"\u0000 \u0000 \u0000With long colonial histories, Aboriginal and Torres Strait Islander Peoples in Australia experience lower life expectancy and a higher burden of illness. To this day, Indigenous Peoples experience interpersonal, systemic, and institutional racism in the mainstream public health system of Australia, leading to the under- use of mainstream health services and resulting in many Indigenous Australians living in a state of persistent crisis. Extreme and unacceptable levels of institutional racism have been identified in the hospitals and health services of Queensland, Australia, using the Marrie Institutional Racism Matrix (MIRM), an evidence-based assessment tool for identifying, measuring, and monitoring racism in institutional settings. This paper aims to identify ways to address institutional racism against Indigenous Peoples in the health care sector. Specifically, using publicly available documents, a case study analysis of the Institute for Urban Indigenous Health (IUIH), a network of Aboriginal Community Controlled Health Services, is conducted using the MIRM as a guide. The conclusion is that the IUIH actively works to address institutional racism by (a) including Indigenous people in key decision-making processes and structures; (b) undertaking numerous community engagement strategies; (c) building partnerships within and outside the health sector to address the social determinants of health; and (d) working in ways that align with Indigenous ways of being and doing. It is argued that mainstream health services need to be aware of institutional racism and learn from the approaches of Indigenous-led organizations to create institutions that are inclusive of Indigenous members of society. \u0000 \u0000 \u0000","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":null,"pages":null},"PeriodicalIF":1.5,"publicationDate":"2020-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49198655","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 : 2020-12-29DOI: 10.32799/IJIH.V16I1.33192
Elizabeth Beddard-Huber, G. Gaspard, Kathleen Yue
The Serious Illness Conversation Guide (SICG) has been shown to be an effective communication tool used by health care professionals when interacting with patients facing a life-limiting illness. However, Ariadne Labs, the originators of the tool, have not tested it with First Nations and Indigenous Peoples. In this project, the British Columbia Centre for Palliative Care and the First Nations Health Authority in British Columbia (BC), Canada collaborated to adapt the SICG to be more culturally safe for First Nations and Indigenous Peoples. Multiple feedback strategies were employed. Feedback was received from 35 older adults, Elders, and community members from two First Nations communities plus approximately 80 nurses serving in First Nations communities across BC. Key areas of focus for feedback on the clinical tool included setting up the conversation, involving family, closing the conversation, and using principles of health literacy to reduce power differences. Three questions were added in response to feedback received. By creating a safe space for dialogue, it is hoped that health care providers and family members will develop a deeper understanding of what is important to the person with a life-limiting illness. These conversations promote patient-centred health care that aligns with patient values and wishes. Findings from this project directly informed modification of the tool to support a more culturally safe conversation. Further research will inform whether this tool is culturally safe for all seriously ill people.
{"title":"Adaptations to the Serious Illness Conversation Guide to Be More Culturally Safe","authors":"Elizabeth Beddard-Huber, G. Gaspard, Kathleen Yue","doi":"10.32799/IJIH.V16I1.33192","DOIUrl":"https://doi.org/10.32799/IJIH.V16I1.33192","url":null,"abstract":"\u0000 \u0000 \u0000The Serious Illness Conversation Guide (SICG) has been shown to be an effective communication tool used by health care professionals when interacting with patients facing a life-limiting illness. However, Ariadne Labs, the originators of the tool, have not tested it with First Nations and Indigenous Peoples. In this project, the British Columbia Centre for Palliative Care and the First Nations Health Authority in British Columbia (BC), Canada collaborated to adapt the SICG to be more culturally safe for First Nations and Indigenous Peoples. Multiple feedback strategies were employed. Feedback was received from 35 older adults, Elders, and community members from two First Nations communities plus approximately 80 nurses serving in First Nations communities across BC. Key areas of focus for feedback on the clinical tool included setting up the conversation, involving family, closing the conversation, and using principles of health literacy to reduce power differences. Three questions were added in response to feedback received. By creating a safe space for dialogue, it is hoped that health care providers and family members will develop a deeper understanding of what is important to the person with a life-limiting illness. These conversations promote patient-centred health care that aligns with patient values and wishes. Findings from this project directly informed modification of the tool to support a more culturally safe conversation. Further research will inform whether this tool is culturally safe for all seriously ill people. \u0000 \u0000 \u0000","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":null,"pages":null},"PeriodicalIF":1.5,"publicationDate":"2020-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46877793","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 : 2020-12-29DOI: 10.32799/IJIH.V16I2.33206
Krista Stelkia, Lindsay Beck, Anita Manshadi, Ashlyn Jensen Fisk, Evan M. Adams, A. Browne, Corinne Dixon, D. McEachern, Wendy Ritchie, Shannon McDonald, B. Henry, N. Marsden, Daniéle Behn-Smith, J. Reading
Connection to land has been identified as a central determinant of the health and well-being of First Nations in Canada. The wholistic, interconnected, spiritual, and sacred relationship that many Indigenous Peoples have with the land is an integral part of strengthening physical, spiritual, mental, and emotional health and well-being. However, there has been little empirical evidence on how to assess, measure, and report on connection to land for First Nations Peoples. Using a Two- Eyed Seeing approach, this study explores what connection to land, water, and territory means for health and wellness for First Nations in the Fraser Salish region in the province of British Columbia (BC), Canada. Data were collected through a sharing circle with five First Nations Knowledge Keepers and five youth from Stó:lō communities as part of a land-based gathering in Stó:lō territory. Three themes were identified: (a) “the spirits of the land, water, and territory are within us”: the intersection of cultural identity, spirituality, ancestral knowledge, and health and well-being; (b) letsemot, “togetherness”: relationality; and (c) disruptions and new ways of living. For Stó:lō Peoples, connection to the land is an integral component of health and well-being. Connection to land was found to strongly influence physical, spiritual, mental, and emotional aspects of health while also intersecting with Stó:lō cultural identity, spirituality, ancestral knowledge, and ways of living. The findings can be used to inform the development of an indicator for connection to land, water, and territory as a measurement of ecological wellness for the First Nations Population Health and Wellness Agenda in BC.
{"title":"Letsemot, “Togetherness”: Exploring How Connection to Land, Water, and Territory Influences Health and Wellness with First Nations Knowledge Keepers and Youth in the Fraser Salish Region of British Columbia","authors":"Krista Stelkia, Lindsay Beck, Anita Manshadi, Ashlyn Jensen Fisk, Evan M. Adams, A. Browne, Corinne Dixon, D. McEachern, Wendy Ritchie, Shannon McDonald, B. Henry, N. Marsden, Daniéle Behn-Smith, J. Reading","doi":"10.32799/IJIH.V16I2.33206","DOIUrl":"https://doi.org/10.32799/IJIH.V16I2.33206","url":null,"abstract":"\u0000 \u0000 \u0000Connection to land has been identified as a central determinant of the health and well-being of First Nations in Canada. The wholistic, interconnected, spiritual, and sacred relationship that many Indigenous Peoples have with the land is an integral part of strengthening physical, spiritual, mental, and emotional health and well-being. However, there has been little empirical evidence on how to assess, measure, and report on connection to land for First Nations Peoples. Using a Two- Eyed Seeing approach, this study explores what connection to land, water, and territory means for health and wellness for First Nations in the Fraser Salish region in the province of British Columbia (BC), Canada. Data were collected through a sharing circle with five First Nations Knowledge Keepers and five youth from Stó:lō communities as part of a land-based gathering in Stó:lō territory. Three themes were identified: (a) “the spirits of the land, water, and territory are within us”: the intersection of cultural identity, spirituality, ancestral knowledge, and health and well-being; (b) letsemot, “togetherness”: relationality; and (c) disruptions and new ways of living. For Stó:lō Peoples, connection to the land is an integral component of health and well-being. Connection to land was found to strongly influence physical, spiritual, mental, and emotional aspects of health while also intersecting with Stó:lō cultural identity, spirituality, ancestral knowledge, and ways of living. The findings can be used to inform the development of an indicator for connection to land, water, and territory as a measurement of ecological wellness for the First Nations Population Health and Wellness Agenda in BC. \u0000 \u0000 \u0000","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":null,"pages":null},"PeriodicalIF":1.5,"publicationDate":"2020-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46993727","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 : 2020-12-28DOI: 10.32799/IJIH.V16I1.33217
Shandryn Kozin, H. Matheson, Tatyana Daniels, Brittany Mullin, Bret Watts, Katie Skelton, J. Erickson, Drew St. Laurent, K. Jongbloed, Evan M. Adams
Training and recruitment of First Nations and Indigenous health professionals is part of reconciliation, addressing health disparities and embedding cultural safety and humility into the health ecosystem of the province of British Columbia (BC), Canada. Calls to develop the First Nations and Indigenous health workforce are articulated within the Truth and Reconciliation Commission of Canada’s Call to Action 23, BC’s Transformative Change Accord: First Nations Health Plan, and the seven directives that guide the work of the First Nations Health Authority in BC and its health governance partners. This article brings forward the voices of current Indigenous students training in allied health professions at the University of British Columbia and their Indigenous mentors who participated in the 2018 International Indigenous HealthFusion Team Challenge in Sydney, Australia. The Challenge represents a promising practice in training Indigenous health professionals here in BC as it: (1) Affirmed their Indigenous identity, knowledge, and aspirations, supporting them to become more “visible” as Indigenous students; (2) Created a space where both Indigenous and mainstream health discipline knowledges were encouraged, valued, and respected; (3) Provided opportunity to connect with Indigenous peers and health leaders; and (4) Built students’ confidence to take on leadership roles. First Nations and Indigenous students studying in health fields represent the future of BC’s health and wellness ecosystem that brings together the best of Indigenous and mainstream healing approaches. Creating opportunities for students to grow as Indigenous health leaders is part of reconciliation and the new relationship represented by the BC First Nations Health Governance Structure.
{"title":"Creating a Future of Our Own Design: The International Indigenous HealthFusion Team Challenge as a Promising Practice to Support Indigenous Students in Health Fields","authors":"Shandryn Kozin, H. Matheson, Tatyana Daniels, Brittany Mullin, Bret Watts, Katie Skelton, J. Erickson, Drew St. Laurent, K. Jongbloed, Evan M. Adams","doi":"10.32799/IJIH.V16I1.33217","DOIUrl":"https://doi.org/10.32799/IJIH.V16I1.33217","url":null,"abstract":"\u0000 \u0000 \u0000Training and recruitment of First Nations and Indigenous health professionals is part of reconciliation, addressing health disparities and embedding cultural safety and humility into the health ecosystem of the province of British Columbia (BC), Canada. Calls to develop the First Nations and Indigenous health workforce are articulated within the Truth and Reconciliation Commission of Canada’s Call to Action 23, BC’s Transformative Change Accord: First Nations Health Plan, and the seven directives that guide the work of the First Nations Health Authority in BC and its health governance partners. This article brings forward the voices of current Indigenous students training in allied health professions at the University of British Columbia and their Indigenous mentors who participated in the 2018 International Indigenous HealthFusion Team Challenge in Sydney, Australia. The Challenge represents a promising practice in training Indigenous health professionals here in BC as it: (1) Affirmed their Indigenous identity, knowledge, and aspirations, supporting them to become more “visible” as Indigenous students; (2) Created a space where both Indigenous and mainstream health discipline knowledges were encouraged, valued, and respected; (3) Provided opportunity to connect with Indigenous peers and health leaders; and (4) Built students’ confidence to take on leadership roles. First Nations and Indigenous students studying in health fields represent the future of BC’s health and wellness ecosystem that brings together the best of Indigenous and mainstream healing approaches. Creating opportunities for students to grow as Indigenous health leaders is part of reconciliation and the new relationship represented by the BC First Nations Health Governance Structure. \u0000 \u0000 \u0000","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":null,"pages":null},"PeriodicalIF":1.5,"publicationDate":"2020-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46641805","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}
This article explores Abinodjic, an initiative of the Native Friendship Centre in Val-d’Or, Quebec, Canada, which aims to move toward Indigenous-centred perinatal care for Indigenous mothers and families. Drawing on the findings of a three-year collaborative developmental evaluation, this article describes the emergence and relevance of a model of perinatal care in which Mino Pimatisi8in (a wholistic view of well-being) is the overarching goal, and where parental experiences, healthy lifestyles, support networks, and cultural knowledges are four interdependent areas of intervention that support children’s well-being, in the context of culturally safe services and approaches. We discuss three key elements significant to the initiative: (a) valuing Indigenous ways of being, (b) centring relationships and supporting the social networks, and (c) being advocates, both directly for community members as well as for Indigenous Peoples generally within the health and social services system. Findings demonstrate the importance of situating perinatal care within a continuum of Indigenous-led social and health services, and providing specific outreach, support, and guidance that are relational, strengths-based, and empowering for Indigenous families.
{"title":"Moving Toward Indigenous-Centred Perinatal Care in Urban Quebec","authors":"Natasha Blanchet-Cohen, Édith Cloutier, Stéphane Laroche, Carole Lévesque, Maxime-Auguste Wawanoloath","doi":"10.32799/IJIH.V16I2.33211","DOIUrl":"https://doi.org/10.32799/IJIH.V16I2.33211","url":null,"abstract":"This article explores Abinodjic, an initiative of the Native Friendship Centre in Val-d’Or, Quebec, Canada, which aims to move toward Indigenous-centred perinatal care for Indigenous mothers and families. Drawing on the findings of a three-year collaborative developmental evaluation, this article describes the emergence and relevance of a model of perinatal care in which Mino Pimatisi8in (a wholistic view of well-being) is the overarching goal, and where parental experiences, healthy lifestyles, support networks, and cultural knowledges are four interdependent areas of intervention that support children’s well-being, in the context of culturally safe services and approaches. We discuss three key elements significant to the initiative: (a) valuing Indigenous ways of being, (b) centring relationships and supporting the social networks, and (c) being advocates, both directly for community members as well as for Indigenous Peoples generally within the health and social services system. Findings demonstrate the importance of situating perinatal care within a continuum of Indigenous-led social and health services, and providing specific outreach, support, and guidance that are relational, strengths-based, and empowering for Indigenous families.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":null,"pages":null},"PeriodicalIF":1.5,"publicationDate":"2020-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46790108","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 : 2020-12-23DOI: 10.32799/IJIH.V16I1.33205
Leigh Joseph
We are in a time of Indigenous cultural-political resurgence in Canada (Coulthard, 2014; Manuel, 2017; Simpson, 2017; Talaga, 2018). Increasingly, Indigenous Peoples are finding renewed strength, pride, and grounding through cultural practice and the reestablishment of connection to the land. Included in this resurgence are the relationships between people and plants. When we practise our ancestral relationships with our plant relatives, we heal and strengthen ourselves. The depth of connection to place, to ancestors, and to our own mindful presence is amplified when we partake in millennia-old practices of plant cultivation, stewardship, and the integration of plant foods and medicines into our bodies. This time of resurgence emerges from generations of Indigenous Peoples suffering devastating violence, losses, and trauma as a result of colonization. In this paper I address the role that rebuilding Indigenous plant relationships plays in addressing colonial impacts on Indigenous health and in supporting Indigenous cultural and political resurgence. I also put forth Indigenized models for understanding colonial impacts on health and discuss culturally rooted conceptualizations of health that address these impacts from an Indigenous point of view. Finally, I propose a set of guidelines to consider for conducting respectful ethnobotanical research within Indigenous communities. This paper is borne out of a desire for deeper critical engagement with the intersections between colonial history, intergenerational trauma, and Indigenous plant knowledge. Furthermore, this paper acknowledges the strength and resilience of Indigenous Peoples in the face of historical injustice.
{"title":"Walking on Our Lands Again: Turning to Culturally Important Plants and Indigenous Conceptualizations of Health in a Time of Cultural and Political Resurgence","authors":"Leigh Joseph","doi":"10.32799/IJIH.V16I1.33205","DOIUrl":"https://doi.org/10.32799/IJIH.V16I1.33205","url":null,"abstract":"\u0000 \u0000 \u0000We are in a time of Indigenous cultural-political resurgence in Canada (Coulthard, 2014; Manuel, 2017; Simpson, 2017; Talaga, 2018). Increasingly, Indigenous Peoples are finding renewed strength, pride, and grounding through cultural practice and the reestablishment of connection to the land. Included in this resurgence are the relationships between people and plants. When we practise our ancestral relationships with our plant relatives, we heal and strengthen ourselves. The depth of connection to place, to ancestors, and to our own mindful presence is amplified when we partake in millennia-old practices of plant cultivation, stewardship, and the integration of plant foods and medicines into our bodies. This time of resurgence emerges from generations of Indigenous Peoples suffering devastating violence, losses, and trauma as a result of colonization. In this paper I address the role that rebuilding Indigenous plant relationships plays in addressing colonial impacts on Indigenous health and in supporting Indigenous cultural and political resurgence. I also put forth Indigenized models for understanding colonial impacts on health and discuss culturally rooted conceptualizations of health that address these impacts from an Indigenous point of view. Finally, I propose a set of guidelines to consider for conducting respectful ethnobotanical research within Indigenous communities. This paper is borne out of a desire for deeper critical engagement with the intersections between colonial history, intergenerational trauma, and Indigenous plant knowledge. Furthermore, this paper acknowledges the strength and resilience of Indigenous Peoples in the face of historical injustice. \u0000 \u0000 \u0000","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":null,"pages":null},"PeriodicalIF":1.5,"publicationDate":"2020-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45690817","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 : 2020-12-07DOI: 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":null,"pages":null},"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.v15i1.34061
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":null,"pages":null},"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.v15i1.33909
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":null,"pages":null},"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.v15i1.33925
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.
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