Colonial legacies have left Indigenous older adults in remote communities vulnerable to health challenges that impede healthy ageing in place. Access to culturally safe health programming and support for using ageing technology remains a significant challenge for these older adults. Our previous research projects within the Star Blanket Cree Nation introduced older adults to new technologies, including blood glucose monitors, blood pressure monitors, smart scales, tablets, and Fitbits. The Community Knowledge Council, which directs this research, has identified a significant gap in further support and health programming around these technologies that must be addressed. Consequently, the Community Knowledge Council has recommended engaging older adults through culturally safe health programming focused on technology use. Using an Indigenist theoretical framework and a community-based participatory research approach, this research project aims to support Indigenous older adults in maximizing existing technologies through culturally safe health programming. Sharing circles involving ten older adults from the community are employed to gather knowledge and explore culturally appropriate health programs that facilitate technology usage among Indigenous older adults. Our findings underscore the importance of grounding Indigenous culture in designing ageing technology support programs for remote Indigenous communities. For instance, we found that intergenerational support, a critical component of Indigenous culture, plays a vital role in adopting ageing technology. Therefore, designing age-tech support programs without incorporating younger family members poses significant challenges within these communities.

Abstract: This literature review seeks to highlight an evidence base for Multidimensional Treatment Foster Care (MTFC) as an alternative to group or institutionalized care for at-risk youth. A literature review was conducted and studies that used experimental designs were selected for analysis. Due to a lack of Canadian research, it is hard to know whether MTFC is more effective than group or institutional care in a Canadian context. Despite the implementation of an Indigenous rights-based legal framework to guide child welfare practices with First Nations, Inuit, and Métis (FNIM) children and youth, tens of thousands of Indigenous children and youths remain in foster, group, or institutionalized care in Canada and face significant challenges when “aging out” of the system. Indigenous child, youth, family, and community services remain underfunded, and vulnerable Indigenous youth lack access to evidence-based treatments, which results in placement or travel of youth outside of their communities to receive mental health services. Placement in an MTFC setting appears to have the benefit of helping to reduce externalizing behaviour, more than group or institutional placements. Further research is needed to understand the needs of Indigenous communities and youth, whether an MTFC model would be effective within FNIM cultural contexts in Canada, and if the model could be implemented within FNIM communities.

Across Canada, Indigenous identity data is not routinely collected in healthcare settings. This paper focuses on [province] and whether the largest and only province-wide healthcare services organization in Canada, [healthcare organization name] should implement an Indigenous identifier in their new electronic medical record system. Due to the current absence of an Indigenous identifier, it is difficult to identify Indigenous peoples in administrative healthcare data to guide healthcare decision-making specifically for Indigenous peoples and to assist with population-specific disease surveillance and prevention programs. Moreover, it is often challenging for Indigenous nations, communities, and organizations to access this data. The data that does exist in [province] frequently excludes large segments of the Indigenous population. Indigenous researchers globally have called for improved health data in alignment with Indigenous research principles, data governance and sovereignty. This paper reports on an exploratory study of potential avenues to enhance availability of Indigenous specific health data in [province]. Of interest are possible supports, concerns, and potential barriers for the introduction of a policy to collect self-disclosed Indigenous identity data in the [org] new electronic medical record system. This research included interviews and focus group sessions with diverse subject matter experts including academics, Indigenous health practitioners and healthcare administrators. The project was embedded in the [removed] which is an [province] based research network for improving primary health with and for Indigenous peoples

Centuries of ongoing colonization, assimilation and historic trauma have changed social structures, roles and responsibilities among Indigenous Peoples: First Nations, Métis and Inuit. Social factors and experiences can influence sedentary behaviour; however, relationships between social determinants and sedentary behaviour among Indigenous Peoples in Saskatchewan are unclear. Objective: The purpose of this study is to examine historic trauma, social support and residence as determinants of sedentary behaviour for Indigenous Peoples in Saskatchewan. Design: Historic trauma, social support, discriminatory experiences, residence type and sedentary behaviour were evaluated through questionnaires by 111 Indigenous adults from the University of Saskatchewan in 2018-2019. Results: Regression associated community, family and positive perceptions of social support, as well as rural/urban home communities, northern/southern home communities and age with continuous sitting among Métis (N=38, R=0.88, p<0.001). Among First Nations (N=69), regression associated age and friend support (R=0.40, p=0.01) with screen time, and community support (R=0.27, p=0.04) with continuous sitting. Regression among Indigenous participants (N=111) associated discrimination, on- and off-reserve home communities, and age (R=0.40, p=0.001) with sedentary behaviour, and discrimination and positive perceptions of support (R=0.33, p=0.01) with continuous sitting. Conclusion: Social supports, home communities and discrimination experiences are important determinants of sedentary behaviour, screen time and continuous sitting for First Nations and Métis, with experiences specific to each identity.

This article assesses the Cultural Safety of mainstream mental health services in two regions of New South Wales, Australia, based on the experiences and perspectives of Aboriginal young people aged 16 – 25. Yarning semi-structured in-depth interviews were conducted with thirteen Aboriginal young people in two regions of New South Wales. Thematic analysis was undertaken by all research members to identify themes from the data and conceptual connections between them. Identified themes from individual analysis and coding were triangulated during several analysis meetings to finalize key themes and findings. Aboriginal young people identified that Aboriginal Community Controlled Health Services offered culturally safe Social and Emotional Wellbeing service supports, whereas mainstream mental health services did not. Aboriginal young people proposed that institutional reforms such as increasing engagement with cultural competency programs, employing more Aboriginal staff, and implementing culturally meaningful services, would increase Cultural Safety in mainstream mental health services. Cultural Safety within mainstream mental health services should be enhanced to ensure the subjective Social and Emotional Wellbeing support needs of Aboriginal young people are understood, addressed, and supported. Without Aboriginal young people having confidence that mainstream mental health services and systems are prioritising Cultural Safety when providing supports, mainstream mental health systems risk failing to reduce mental health and Social and Emotional Wellbeing disparities unjustly experienced by Aboriginal young people in New South Wales.

This study investigated the experiences of pain and pain management among Māori with cancer in Aotearoa New Zealand. Using a qualitative study design underpinned by kaupapa Māori research principles, focus group hui and interviews were held with Māori with cancer and their whānau (n=24). We identified themes relating to holistic experiences of pain and pain management, the importance of appropriate support and good communication, and intertwined cancer and pain journeys that impact holistically on Māori with cancer and their whānau. We argue that Aotearoa’s health care system must expand the scope of what pain and pain management means in the context of cancer and act accordingly by adequately supporting Te Ao Māori-centred approaches. The health care system must also heed the call for culturally responsive pain management for Māori, which is especially important when caring for whānau with a disease where pain - both physical and non-physical - is a common and significant symptom.

Background: The report of the Public Inquiry Commission on relations between Indigenous Peoples and certain public services in Québec (2019) reported problems in accessing health and social services, specifically in urban areas. In order to better serve their members, the Centre d’amitié autochtone de Trois-Rivières (CAATR) launched the Holistic Health Strategy Project. The objectives were: 1) to assess the needs of CAATR members and of the partners in health and social services, and 2) to create a directory of resources intended for the Indigenous people in the region. Methods: An assessment of health and services needs was completed through consultation with members of the community. A literature review was carried out to draw a portrait of the health and social care services and models intended for Indigenous people. Results: A total of 25 participants took part in the consultation. Better access to services (e.g., transport and daycare) and a need for liaison with non-native institutions (e.g., interpreters in hospitals and liaison officers with schools) are expressed. A directory of resources intended for Aboriginals has been created, bringing together more than 20 services and organizations. Conclusion: The results of the Holistic Health Strategy Project highlight the health needs and health particularities of Indigenous people living in urban areas. Measures adapted to the realities of Aboriginal people in urban areas must support and facilitate their access to services.

Based on 40 years of living and travelling with indigenous populations around the world, the author shares the repeating patterns of common lessons learned about adventure and land-based healing.


 
 
 Settler introduction of tobacco to Inuit Nunangat (homeland of Inuit in Canada) has led to high tobacco use prevalence among Inuit. Inuit are moving from traditional territories to the province of Ontario to access resources, including health services. Indigenous-specific tobacco cessation approaches in Ontario lack cultural relevance among Inuit, as they often reflect First Nations and Métis worldviews. To improve effectiveness of tobacco cessation services for Inuit living in Ontario, materials reflective of Inuit culture and worldviews were developed through a community-based participatory approach. The Centre for Addiction and Mental Health collaborated with Tungasuvvingat Inuit and members of an Engagement Circle who work with Inuit or identify as Inuk (n = 25) to initiate a knowledge translation project aimed at co-creating a toolkit of Inuit-specific cessation resources. Development was guided by Two-Eyed Seeing, whereby Inuit and Western worldviews come together to support a strengths-based approach. The toolkit was evaluated through a pilot session and focus group with Inuit living in Ottawa who use tobacco (n = 13) and an online survey administered with a group of helpers who work with Inuit (n = 11). Analysis of qualitative data from the focus group and online survey highlighted five themes: choice, cultural relevance and safety, capacity-building, access, and impact. Focus group participants reported they learned quitting was possible and identified new strategies to quit through the session. Our findings emphasize the importance of engagement and co-creation with Indigenous Peoples to ensure cultural relevance and appropriateness of healthcare interventions.
 
 

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.