Chronic Disease and Wholistic Health in First Nations Communities
my view of the world as a white privileged male working with Indigenous people for more than 25 years
(Ajay) Call Girls in Dehradun- 8854095900 Escorts Service 50% Off with Cash O...
Moonias Perspective Working in First Nations Communities
1. Moonias Perspective working in
First Nations Communities
Chronic Disease and Wholistic Health in First Nations Communities
February 14th, 2018
Greg Riehl RN BScN MA - Indigenous Nursing Student Advisor
2. Where am I and Why am I
here, again???
• I ask myself this every day, and I also ask those who I am working with from time to
time…
• I would like to acknowledge Treaty 6
3. Treaty Six Acknowledgment
• Who is here today?
• I would like to acknowledge the elders, traditional knowledge keepers, leaders, the youth, …
• And I would also like to acknowledge the prisoners, vacationers, keeners and experts also here with
us today!
• Welcome everyone!
5. môniya:s or moonias
Especially among North American Indians in Canada: a newcomer.
Origin - Late 19th century; earliest use found in Dictionary Canadianisms. From Plains Cree
môniya:s non-Indian, white person, diminutive of môniya:w from Southern Algonquian
mo:niya:winini from mo:niya Montreal + -inini man.
8. “If you have come to help me, you
are wasting your time; but if you are
here because your liberation is
bound up with mine, then let us
work together.”
- Lilla Watson, Aboriginal Elder, activist, educator
(Australia)
9. Western Medicine Western Research
What is the problem, what is the question?
How can we get rid of the problem? How can we fix it?
What is the answer to the question?
10. Cultural Appropriation or Cultural Appreciation
“the only route to gaining a better appreciation of the different cultures in
Canada is through regular exposure, asking questions and expressing
opinions – even if those opinions are wrong.
Michael Taube on May 16, 2017 Troy Media
11. Chief Jo Mathias
“We walk into the future backwards because we are looking to
our Ancestors, listening to our Elders, and learning our traditions
and cultures”
13. Ally Bill of Responsibility
Written by Dr. Lynn Gehl, Algonquin Anishinaabe-kwe
How can I be a responsible Ally?
http://www.lynngehl.com/uploads/5/0/0/4/5004954/ally_bill_of_responsibilities_poster.pdf
14.
15. How to Be an Informed Aboriginal Ally
by Madison Burns
Being an ally is not part of my identity but is part of an action or a practice that I take
Allies should seek to spread equity for the sake of justice and ensure that everyone is treated with
the same levels of support and protection.
Being an “ally” means recognizing your privileges and expressing solidarity with groups that are
marginalized or oppressed
Allies operate behind the scenes, it is not about taking credit, it is about giving and supporting
credit
16. Recognizing my privilege.
Firstly, to be an effective ally I need to recognize the privileges I may (unknowingly) be benefitting
from.
As a true ally I am aware of my privilege and I am willing to speak up about it without taking
attention away from those who are marginalized.
As a true ally this can only be decided by those who I am working with, that is, it is not up to me
at all.
Really, I am aligning myself with others, it is an action, and an act of doing something, and not
something to be turned on or off when it is convenient.
20. Feeling Uncomfortable
This may mean I am not invited, or I am asked to leave… and sometimes that is hard… but that
means I have done my job as an ally.
This means constant education, and constant reflection, and allowing time…
21. Allies in Research
Indigenous research will be joined by allied researchers
Always include wise people
Number of elders on the team >2
Need to link local to national programs if available or possible
Ground up, bottom up, not top down
Circles, not squares, not lines.
Land based, seasonality, balanced.
22. The Nightmare Before
Christmas
“If you’re going to learn about other people’s cultures and traditions, approach it from a place of
respect. Go to the people who live that life and treat them as the experts. Listen to others if they say
you’re stepping over your bounds. Show humility. Ask questions in a respectful way. Don’t try to
“improve” cultural elements just because that’s easier than understanding it fully. Above all, practice
empathy. And that’s a pretty good lesson for us at any age.” Katie Schenkel
23. Best or Wise Practices
Indigenous Knowledge Transfer (IKT) Indigenous Knowledge (IK) Knowledge Translation (KT)
Need to support Indigenous ways of knowing, need to link to ceremony/s
Wellbriety versus sobriety, wholistic…
Nutritional harm reduction
Community Identifies needs: system or institution identifying needs, points to consider as
opposed to weaknesses
UNDRIP principles – how to evaluate IK using Indigenous frameworks – needs specificity, # of
interviews, # of interventions
Informed by the TRC and community consultations
24. How to Build and Support Trust
Three biggest institutions of historical trauma and mistrust
Justice, health, education
Honorariums – clarity/equity between all participants’ youth to elder, childcare, transportation
Indigenous students traumatized and suffering, deficit based
Partners - is the partner Indigenous?
A University is not Indigenous.
25. Traditional Questions
Stigmatizing disease, illnesses, Western medicine always wants to FIX something
What are you trying to fix?
Lateral violence as opposed to lateral kindness - Lateral violence focuses on deficits not strengths
Advisory board oversees what? Terms Of Reference (TOR) needs to indicate what?
Do you even need a TOR
Good governance structure or model developed and supported by elder and community input
26. Strength Based Research
Strengths based as opposed to deficit based approaches
Interviews – How are the interviews being conducted, sharing circles, elder involvement, shared
power, equal voice,
Knowledge gaps, what is being addressed, be specific, need to identify
Responding to suicide through community and culture
Responding to communities and families with low or no self harm
Researchers receive training from the community, focus on a balanced team
Support for non – Indigenous mentors, all mentors receive support
27. To For With
Western thought – increase awareness of effects of colonialism BUT most Indigenous populations
already know about the effects
Resiliency – bouncing back hopefully more than that – thriving, striving, more than just surviving
Means, variable, and interests need to be defined
Actively recruit the underrepresented – gender, sexuality, those with low opportunity hard to
reach, often this population is not represented
Avoid Broad statements – this will benefit a lot of people and be used with other people – need
to be more specific
28. What about Research - Methods
Decolonizing Methodologies vs Indigenous Methodology – Indigenizing vs reconciling, deliberate
dialogue
Two-eyed Seeing approach, good to add to this
Multi directional learning KTE throughout the process/phases
Code of ethics practice working with Indigenous researchers CMT
Bidirectional Knowledge exchange between mentors and mentees, both have knowledge,
culturally grounded mentorship – Four pillars of CIHR
Teaching into action, How will it be delivered and translated out, catalyst for the future
29. So what about Research?
Knowledge Generation (KG) –local elders, scholars, knowledge keepers,
KT are articles co-authored with community members
What are you going to evaluate or inventory
Knowledge Holder (KH) for anything document versus Knowledge User
Ethnography – who owns our observations?
OCAP – ownership, control, access, possession
Sharing circle – how will this be evaluated
30. OCAP
What happens after the program, intervention?
Cultural Teachings – drumming, singing, smudge, tobacco, whole family, storytelling, sharing/talking circles,
Cultural lens – more Indigenous and cultural approaches
Cultural Continuity & Transformation Research, Social Continuity, and Change
Do not focus on the development of the research; do focus on the development of the members of the Indigenous
people
Project Scope, ultimate benefits,
Data collection, how to analyze multi methods of collection modalities
GIS – mapping – OCAP, community should get software and own it and use it and maintain this data and tools
Indicators or markers of success – what will the program add to
31. Trends
Cultural Competency is out, Cultural Safety yes, Cultural Humility very good
Cultural competence focuses on service provider’s cultural safety and humility focuses on clients
Humans not at the top of the hierarchy, focus on balance with all creatures
land based programs and interventions
Mentors mentees (the land is a mentor) are co-learners
Cultural and ecological wellness need to be defined
32. Outputs
Tri Council Statement Chapter 9 http://www.pre.ethics.gc.ca/eng/policy-politique/initiatives/tcps2-
eptc2/chapter9-chapitre9/
Community Oversight committee very important
Village of wellness methodology http://thevillagemethod.org/our-method/
http://vchnews.ca/across-vch/2016/10/12/n%D3%99camat-2016-downtown-eastside-aboriginal-
womens-village-wellness/#.WMr9Wbi1vRY
Direct money and funding toward the community
33. Dos and do nots (mmmmmm donuts!)
Budget describes activities; these activities need to be in the proposal
Separation between those providing services and those evaluating, separate implementers from
evaluators
From the community for the community
Can we come up with a different term/inology for train-the-trainer
Concern that $ is going directly to grad students, PIs, etc
Letters or interest, support from the community, not a form letter, letters of support need to
focus on the project not the institution or researcher
350 page submissions, 20 years of research, uhmmm no…
34. examples
Angela Snowshoe and Noel Starblanket 4 blankets of Indigenous Horse-Based Healing
framework http://journalindigenouswellbeing.com/media/2016/12/50.43.Eyininiw-mistatimwak-
The-role-of-the-Lac-La-Croix-Indigenous-Pony-for-First-Nations-youth-mental-wellness.pdf
Traditional Environmental knowledge (TEK)
http://nafaforestry.org/forest_home/documents/TKdefs-FH-19dec06.pdf
Miro Matisiwin
http://www.rcaaq.info/images/M%C3%A9moire_RCAAQ_inclusion_sociale_anglais.pdf &
http://www.pimatisiwin.com/uploads/jan_20112/10ManitowabiShawande.pdf
Unifying features of the black spruce, extending diversity and unity
35. “Reconciliation is about forging
and maintaining respectful
relationships.
There are no shortcuts.”
Justice Murray Sinclair
36. What is my role in research?
I need to understand myself, my place, my invisible knapsack or worldview, my assumptions and
understanding of myself and of others and relationships and power dynamics.
What is the goal of research? as a Moonias it is often about learning more about myself as
opposed to the outcomes, results, the data or findings of the other.
We all need to be a bit more self-reflexive
37. & DonT be arfaid to
kame mit sakes
Ask questions, listen, and then ask more questions.
38. Lateral Kindness
Please be kind to each other
Respectful and responsible relationships, there are no apps for that.
Be Grateful
Be Great!
39. Contact information
Greg Riehl RN BScN MA
Indigenous Nursing Student Advisor
Indigenous Nursing Success Strategy
Saskatchewan Polytechnic
Regina Campus
Email: greg.riehl@saskpolytech.ca
Notas del editor
1) Prisoner: this participant is there because they have been “told” to attend. They don’t want to be there and don’t see why they need to be there. They don’t want to contribute and they will lower the energy levels in the room.
2) Vacationer: the person who’s attending because it’s an excuse for a “day off ” from their normal job. They will get involved, but are not really interested in learning anything – more about having fun and avoiding the work they left behind on their desk.
3) Keener: this participant is there to genuinely learn as much as they can from the session. This type of learner is attentive during the session, gets actively involved in group work and brings high levels of energy into the room.
4) Expert: you clearly know more than I do,
http://www.clomedia.com/2008/06/17/engaging-the-prisoner-the-vacationer-the-expert-and-the-explorer/
http://www.afn.ca/honoring-water/
Sharing what I have learned as a moonias working with Indigenous people on Indigenous research projects, some advice of the Do’s and Do nots, and White Privilege. What is an Indigenous Community? How do you find, and work with Elders? What is two-eyed seeing and why does OCAP matter? The platinum rule and wise, not best, practices in research. Knowing where you are and where you come from is vital to establish positive, meaningful relationships as research is all about relationships.
KT in Aboriginal contexts is: sharing what we know about living a good life.1
This is quite different from the Canadian Institutes of Health Research (CIHR), which defines KT as: a dynamic and iterative process that includes synthesis, dissemination, exchange and ethically sound application of knowledge to improve the health of Canadians, provide more effective health services and products and strengthen the health care system
http://www.cihr-irsc.gc.ca/e/41392.html
http://www.cbc.ca/news/canada/thunder-bay/colonization-health-care-1.3966069
"The reality is that historically, we've experienced, as Indigenous people, a host of bad outcomes from the initial engagement," Crowshoe said in an interview with CBC News.
"All that historical stuff that tends to be outside of what we learn as health practitioners is deeply embedded in the nature of how health care is organized," he added.
"The institutions of health care services arise from a dominant society and those can be experienced in a very negative way [by Indigenous people]."
"This idea of working together also really came through," she said, "where the provider wasn't just coming across and saying 'this is what you have to do'. They had a relationship, saying, 'what can we do right now, what's manageable in your circumstances in life?'“