International Journal of Environmental Research and Public Health

Research

31 pages, 2653 KiB

Open AccessArticle

Indigenous Knowledge: Revitalizing Everlasting Relationships between Alaska Natives and Sled Dogs to Promote Holistic Wellbeing

by Janessa Newman, Inna Rivkin, Cathy Brooks, Kathy Turco, Joseph Bifelt, Laura Ekada and Jacques Philip

Int. J. Environ. Res. Public Health 2023, 20(1), 244; https://doi.org/10.3390/ijerph20010244 - 23 Dec 2022

Cited by 3 | Viewed by 3607

Abstract

Introduction: Indigenous peoples have documented their culture’s history in oral stories, revealing lessons about holistic relationships fostering perseverance. Despite vast differences in time, relationships and stories are equally important today. Athabascans retain their values, life skills, and wellness through cultural practices. Creating opportunities [...] Read more.

Introduction: Indigenous peoples have documented their culture’s history in oral stories, revealing lessons about holistic relationships fostering perseverance. Despite vast differences in time, relationships and stories are equally important today. Athabascans retain their values, life skills, and wellness through cultural practices. Creating opportunities for youths to learn through reciprocal relationships increases wellness in Indigenous communities, highlighting the significance of community-developed programs that connect youths to their place and culture. Method: Athabascan youths in rural Alaska get hands-on experience and Elder mentorship working with sled dogs in the Frank Attla Youth and Sled Dog Care-Mushing Program (FAYSDP). Through a community-based participatory research partnership with the community of Huslia and Jimmy Huntington School, we examined how FAYSDP affects youths, and how relationships within culture and land promote wellbeing. Fifteen middle and high-school youths shared their perspectives on how FAYSDP impacts them and their community using photovoice and digital storytelling. Nineteen adults contributed their perspectives in focus groups. We used emerging themes (inductive) and Athabascan cultural values and elements of social capital (deductive approaches) to analyze the qualitative data. Results: Findings illustrate how FAYSDP promotes wellbeing by empowering youths to apply what they learn to generate their own knowledge, while centering communities around culturally significant practices such as dog mushing. It connects youths to their home and their cultural values, using dogs as the driving force to bridge generations and foster youth wellness. Discussion: We discuss implications for community-based programs that engage Elders as teachers and the land as their classroom to promote youth holistic wellness. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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17 pages, 1441 KiB

Open AccessArticle

Application of Two-Eyed Seeing in Adolescent Mental Health to Bridge Design Thinking and Indigenous Collective Storytelling

by Johanna Sam, Chris G. Richardson and Leanne M. Currie

Int. J. Environ. Res. Public Health 2022, 19(22), 14972; https://doi.org/10.3390/ijerph192214972 - 14 Nov 2022

Cited by 6 | Viewed by 3778

Abstract

Background: eMental health apps are increasingly being considered for use in health care with growing recognition of the importance of considering end-user preferences in their design and implementation. The key to the success of using apps with Indigenous youth is tailoring the design [...] Read more.

Background: eMental health apps are increasingly being considered for use in health care with growing recognition of the importance of considering end-user preferences in their design and implementation. The key to the success of using apps with Indigenous youth is tailoring the design and content to include Indigenous perspectives. In this study we used a Two-Eyed Seeing perspective to integrate Indigenous and human computer interaction methodologies to identify end-user preferences for a tablet-based mental health screening app used in a primary care clinic serving Indigenous youth. Objective: The research objectives used a Two-Eyed Seeing approach to (i) collectively create stories about Indigenous youth lived experiences accessing integrated primary care for their mental health concerns; and (ii) engage Indigenous youth in Design Circles to determine their usability preferences for digital mental health screening tools. Method: Eight adolescents (n = 4 young women; n = 3 young men; and n = 1 Two Spirit) between 20 to 24 years old who self-identified as Indigenous participated. Indigenous youth joined Design Circles to co-create a story about accessing mental health care and their needs and preferences for an eMental Health app. Results: Findings highlighted the importance of collective Indigenous storytelling about accessing integrated primary care for mental health needs. Participants created three persona stories about their challenges accessing mental health care and the role of social support. Participants sorted their usability design preferences for an eMental Health app to be inclusive of Indigenous knowledges. Conclusions: A Two-Eyed Seeing perspective was useful to incorporate a design thinking approach as collective storytelling among Indigenous youth. This research may inform and shape the design of eMental health apps used in health clinics to better engage Indigenous youth. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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23 pages, 817 KiB

Open AccessArticle

Exploring Mental Health and Holistic Healing through the Life Stories of Indigenous Youth Who Have Experienced Homelessness

by Mikaela D. Gabriel, Sabina Mirza and Suzanne L. Stewart

Int. J. Environ. Res. Public Health 2022, 19(20), 13402; https://doi.org/10.3390/ijerph192013402 - 17 Oct 2022

Cited by 8 | Viewed by 6811

Abstract

Indigenous youth are the fastest growing population in Canada, yet are marked by profound and disproportionate personal, societal, political, and colonial barriers that predispose them to mental health challenges, employment and educational barriers, and experiences of housing insecurity and homelessness. It is only [...] Read more.

Indigenous youth are the fastest growing population in Canada, yet are marked by profound and disproportionate personal, societal, political, and colonial barriers that predispose them to mental health challenges, employment and educational barriers, and experiences of housing insecurity and homelessness. It is only from the perspectives and experiences of Indigenous community members themselves that we can gain appropriate insights into effective supports, meaningful interventions, and accessible pathways to security. This paper will explore the mental health of Indigenous youth who are at risk of, or who have experienced, homelessness, as well as the lifelong perspectives, teachings, and guidance from Indigenous Elders and traditional knowledge keepers; their perspectives are weaved throughout, in order to provide a more effective means to addressing holistic healing and the mental health needs of Indigenous homeless youth. As educators, researchers and clinicians who have sought to understand this issue in more depth, our analysis aims to raise awareness about the complexities of Indigenous youth homelessness and push back against systemic barriers that contribute to homelessness, fail young people, and subject them to oppression. We also offer recommendations from a clinical perspective in order for clinicians, researchers and those working within communities to serve our Indigenous youth with a diverse set of methods that are tailored and ethical in their approach. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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14 pages, 603 KiB

Open AccessArticle

Going Local to Global through Technology-Needs Assessment and Development of a Virtual Arctic Youth Wellbeing Network

by Allison Crawford, Brittany Graham, Arnârak Bloch, Alexis Bornyk, Selma Ford, David Mastey, Melody Teddy and Christina Viskum Lytken Larsen

Int. J. Environ. Res. Public Health 2022, 19(20), 13290; https://doi.org/10.3390/ijerph192013290 - 14 Oct 2022

Cited by 1 | Viewed by 2187

Abstract

Strengths-based approaches to suicide prevention and life promotion in circumpolar regions must engage youth participation and leadership given the impact of suicide on this demographic. We describe the development of a youth-engaged community of practice (CoP) across circumpolar regions, and adaptations to the [...] Read more.

Strengths-based approaches to suicide prevention and life promotion in circumpolar regions must engage youth participation and leadership given the impact of suicide on this demographic. We describe the development of a youth-engaged community of practice (CoP) across circumpolar regions, and adaptations to the ECHO model as a foundation for this virtual CoP. We describe youth priorities for learning in the area of mental health and wellbeing, identified through a learning needs assessment. A curriculum was developed to address key areas of interest, including: cultural approaches to mental wellbeing; language-based approaches to mental wellbeing; resilience; government and policy; and suicide prevention. We describe steps taken to adapt the ECHO model, and to introduce Indigenous pedagogical and knowledge sharing approaches into the CoP in order to meet youth learning interests. We conclude that this virtual CoP was a feasible way to create a learning community, and suggest that a priority future direction will be to evaluate the impacts of this virtual CoP on youth engagement, satisfaction and learning. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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31 pages, 663 KiB

Open AccessArticle

Ke ala i ka Mauliola: Native Hawaiian Youth Experiences with Historical Trauma

by Lorinda Riley, Anamalia Suʻesuʻe, Kristina Hulama, Scott Kaua Neumann and Jane Chung-Do

Int. J. Environ. Res. Public Health 2022, 19(19), 12564; https://doi.org/10.3390/ijerph191912564 - 1 Oct 2022

Cited by 14 | Viewed by 5636

Abstract

Native Hawaiians (NH), like other Indigenous peoples, continue to experience the subversive impacts of colonization. The traumatic effects of colonization, especially the forced relocation from land that sustained their life and health, have led to complex, interconnected health disparities seen today. NHs have [...] Read more.

Native Hawaiians (NH), like other Indigenous peoples, continue to experience the subversive impacts of colonization. The traumatic effects of colonization, especially the forced relocation from land that sustained their life and health, have led to complex, interconnected health disparities seen today. NHs have described a collective feeling of kaumaha (heavy, oppressive sadness) resulting from mass land dispossession, overthrow of the Hawaiian Kingdom, cultural loss, and early loss of loved ones. Although historical trauma is linked to high rates of substance misuse, depression, suicidality, and other mental health disparities in American Indian populations. However, the link between NH historical trauma and health disparities among NHs has been less explored. This qualitative study used Indigenous talk story interviews with 34 NH ʻōpio (youth) and ka lawelawe (service providers) to explore how NH ʻōpio understand and experience historical trauma. Eight themes and 35 sub-themes were identified covering individual, community, and systemic domains representing the first step in addressing NH historical trauma. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

13 pages, 1095 KiB

Open AccessArticle

Using Concept Mapping to Define Indigenous Housing First in Hamilton, Ontario

by Michelle Firestone, Nishan Zewge-Abubaker, Christina Salmon, Constance McKnight and Stephen W. Hwang

Int. J. Environ. Res. Public Health 2022, 19(19), 12374; https://doi.org/10.3390/ijerph191912374 - 28 Sep 2022

Viewed by 2796

Abstract

Background: The lasting impact of colonization contributes to the disproportionate rates of homelessness experienced by Indigenous people in Canada. Methods: This study used participatory mixed methods to evaluate an urban, Indigenous-led Housing First program in Ontario to fill knowledge gaps on wise practices [...] Read more.

Background: The lasting impact of colonization contributes to the disproportionate rates of homelessness experienced by Indigenous people in Canada. Methods: This study used participatory mixed methods to evaluate an urban, Indigenous-led Housing First program in Ontario to fill knowledge gaps on wise practices addressing the unique dimensions of Indigenous homelessness. Using concept mapping, staff perspectives were engaged to generate 65 unique statements describing program delivery and their interrelationships using a six-cluster map. Results: ‘Team’s Professional Skills’ and ‘Spiritual Practices’ rated high in importance (mean = 4.75 and 4.73, respectively), and feasibility (mean = 4.31 and 4.33, respectively). While fairly important, ‘Partnerships and Agency Supports’ was ranked least feasible (mean = 3.89). On average, clusters rated higher in importance than feasibility. Conclusion: Concept mapping draws from local knowledge, elicits strong engagement, and captured the holistic and client-centred approach of an Indigenous Housing First Model. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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17 pages, 965 KiB

Open AccessArticle

Navigating Paths to Wellness: A Strengths-Based Photovoice Study Conducted with One First Nation in Southern Ontario, Canada

by Bryan Tanner, Ningwakwe George, Laura Jane Brubacher, Melody E. Morton Ninomiya, Laura Peach, Sharon Bernards, Renee Linklater, Julie George and Samantha Wells

Int. J. Environ. Res. Public Health 2022, 19(17), 10979; https://doi.org/10.3390/ijerph191710979 - 2 Sep 2022

Cited by 2 | Viewed by 2427

Abstract

Research on substance use challenges in First Nations communities is often deficit-focused and can reinforce paternalistic stereotypes that lead to further discrimination. In this article, we report on findings of a strengths-based Photovoice project done in collaboration with a First Nations’ community in [...] Read more.

Research on substance use challenges in First Nations communities is often deficit-focused and can reinforce paternalistic stereotypes that lead to further discrimination. In this article, we report on findings of a strengths-based Photovoice project done in collaboration with a First Nations’ community in southern Ontario, Canada to better understand experiences with substance use challenges in the community. We analyzed interview data collected with seventeen individuals who have lived experience or are supporting a loved one with lived experience with a substance use challenge. Participants described sources of strength that characterized their path to wellness, including strong family and social connections, cultural practices, identity, spirituality, day-to-day activities, and helpful supports and services. Furthermore, participants made several suggestions for improving services, including the need for integrated and flexible systems of care and trustful client-provider relationships. At its core, nurturing wellness involved a transformative process involving social and/or cultural connections. The stories shared by participants demonstrate the unique and varied strengths drawn from by individuals dealing with a substance use challenge. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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16 pages, 366 KiB

Open AccessArticle

“We Cause a Ruckus”: Exploring How Indigenous Youth Navigate the Challenges of Community Engagement and Leadership

by Robert P. Shepherd and Treena R. Orchard

Int. J. Environ. Res. Public Health 2022, 19(15), 9542; https://doi.org/10.3390/ijerph19159542 - 3 Aug 2022

Viewed by 3204

Abstract

Using qualitative data from an interdisciplinary research project about mental health and community engagement with Indigenous youth in Kasabonika Lake First Nation (Ontario, Canada), this paper explores the factors that constrain and facilitate their ability to contribute to the well-being of their community. [...] Read more.

Using qualitative data from an interdisciplinary research project about mental health and community engagement with Indigenous youth in Kasabonika Lake First Nation (Ontario, Canada), this paper explores the factors that constrain and facilitate their ability to contribute to the well-being of their community. Case studies are employed to demonstrate how the youth navigate complex social and structural conditions within the context of on-going colonization through federal and provincial governance arrangements, to make a difference in the place they call home and forge unique in-roads that reflect their generational realities and aspirations. The paper contributes to ongoing discussions related to mental health, self-determination, and resilience research. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

13 pages, 468 KiB

Open AccessArticle

Nibi and Cultural Affordance at Walpole Island First Nations: Environmental Change and Mental Health

by Gerald Patrick McKinley, Regna Darnell, Dean Jacobs and Naomi Williams

Int. J. Environ. Res. Public Health 2022, 19(14), 8623; https://doi.org/10.3390/ijerph19148623 - 15 Jul 2022

Viewed by 2532

Abstract

Through an application of the Environmental Affordance (EA) Model, this paper explores the impact of environmental degradation on the community at Walpole Island First Nation. We outline how a change in relationships, broadly defined within an Anishinaabek ontology, can impact not only access [...] Read more.

Through an application of the Environmental Affordance (EA) Model, this paper explores the impact of environmental degradation on the community at Walpole Island First Nation. We outline how a change in relationships, broadly defined within an Anishinaabek ontology, can impact not only access to the local ecosystem but also how the affordances offered are lost. We base our argument on the local knowledge that nibi (water) is the system upon which all life depends and should therefore be the centre of efforts to maintain community-level mental health. Through the EA model we articulate the need to shift the focus from a human-centered ecosystem services model to an Anishinaabek relational ontology where relationships within ecosystems are bidirectional. As such, when those relationships are damaged through environmental degradation, local mental health and wellness are put at risk. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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15 pages, 338 KiB

Open AccessArticle

“Ko Au te Whenua, Ko te Whenua Ko Au: I Am the Land, and the Land Is Me”: Healer/Patient Views on the Role of Rongoā Māori (Traditional Māori Healing) in Healing the Land

by Glenis Mark, Amohia Boulton, Tanya Allport, Donna Kerridge and Gill Potaka-Osborne

Int. J. Environ. Res. Public Health 2022, 19(14), 8547; https://doi.org/10.3390/ijerph19148547 - 13 Jul 2022

Cited by 7 | Viewed by 6625

Abstract

In Rongoā Māori (traditional Māori healing), the connection with the land stems from seeing Papatūānuku/Mother Earth as a part of our identity/whakapapa (genealogy), our culture, and our wellbeing. This qualitative study aimed to explore the holistic nature and meaning of Rongoā Māori. There [...] Read more.

In Rongoā Māori (traditional Māori healing), the connection with the land stems from seeing Papatūānuku/Mother Earth as a part of our identity/whakapapa (genealogy), our culture, and our wellbeing. This qualitative study aimed to explore the holistic nature and meaning of Rongoā Māori. There were 49 practitioner and patient participants who participated in semi-structured interviews and focus groups across Aotearoa/New Zealand. The findings showed four themes: land as an intrinsic part of identity; land as a site and source of healing; reciprocity of the healing relationship; and the importance of kaitiakitanga/conservation to Rongoā Māori. Participants shared narratives of connections between the people and the land that showed that when the land is well, the people are well. Implications of these themes for Indigenous wellbeing and the conservation and protection of our natural environments led to three recommendations to reconnect with the land, support Rongoā Māori healing, and to participate in the conservation and preservation of local land and waterways. It is hoped that in learning more about the connection between the land and Rongoā Māori healing, we begin to place greater value on the need to conserve and preserve both the land and our connections to her through traditional healing practices. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

13 pages, 663 KiB

Open AccessArticle

Predictors of Land-Based Activity Participation in a National Representative Sample of Indigenous Individuals Living Off-Reserve

by Elaine Toombs, Jessie Lund, Aislin R. Mushquash and Christopher J. Mushquash

Int. J. Environ. Res. Public Health 2022, 19(13), 8029; https://doi.org/10.3390/ijerph19138029 - 30 Jun 2022

Cited by 2 | Viewed by 1907

Abstract

This study examined data from the 2017 Aboriginal Peoples Survey to consider predictors of land-based activity engagement. We hypothesized that higher self-reported mental and physical health scores, an increased sense of cultural belonging, living in a rural community, and no prior individual or [...] Read more.

This study examined data from the 2017 Aboriginal Peoples Survey to consider predictors of land-based activity engagement. We hypothesized that higher self-reported mental and physical health scores, an increased sense of cultural belonging, living in a rural community, and no prior individual or family history of residential school attendance would predict a higher frequency of land-based activity engagement among First Nations individuals living off-reserve. Results from linear regression analyses suggested that an increased sense of cultural belonging, being male, and living in a rural community with a population of less than 1000 people were significant predictors of the frequency of land-based activity engagement. With these preliminary findings, further research can explore how physical and mental health outcomes influence the frequency of land-based activity engagement, in addition to how community-specific indicators may promote higher frequency of these activities, particularly among First Nations individuals living off-reserve. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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15 pages, 526 KiB

Open AccessArticle

The Health Effects of a Cherokee Grounded Culture and Leadership Program

by Melissa E. Lewis, Jamie Smith, Sky Wildcat, Amber Anderson and Melissa L. Walls

Int. J. Environ. Res. Public Health 2022, 19(13), 8018; https://doi.org/10.3390/ijerph19138018 - 30 Jun 2022

Cited by 10 | Viewed by 6356

Abstract

Introduction: Indigenous youth and young adults endure some of the highest rates of physical and mental health problems in the United States compared to their non-Indigenous counterparts. Colonization, oppression, and discrimination play a substantial role in these inequitable disease rates. However, culture (e.g., [...] Read more.

Introduction: Indigenous youth and young adults endure some of the highest rates of physical and mental health problems in the United States compared to their non-Indigenous counterparts. Colonization, oppression, and discrimination play a substantial role in these inequitable disease rates. However, culture (e.g., identity, participation, and connection) relates to the prevention of and recovery from illness in Indigenous populations. The Remember the Removal program aims to teach Indigenous youth and young adults tribally specific culture, history, and language to put them on a trajectory to become informed and culturally connected community leaders. We examined the program’s effects on health. Method: Thirty Remember the Removal program participants, mainly young adults, completed surveys four times: before the program’s start, at the end of the training period, at the program’s end, and at a six-month follow-up. Various indicators of physical, mental, spiritual, and cultural health and well-being were measured at each time period. Paired t-tests were completed to compare baseline scores to each subsequent time interval. Results: At program completion, and as indicated with an asterisk at the six month follow-up, participants had statistically significantly improved diet and exercise measures (e.g., reduced sugary, salty, and fatty foods, reduced soda consumption, increased fruit consumption, and improved self-efficacy for exercise), improved mental health indicators (e.g., reduced stress, anxiety, depression*, anger*, post-traumatic stress disorder, and microaggressions*, and improved positive mental health) and improved social and cultural connection (e.g., social support, Cherokee identity*, Cherokee values). Discussion: This is one of the first quantitative studies to demonstrate the profound effects that cultural learning and connection have on the health and well-being of Indigenous people and practices. It also demonstrates the specificity and effectiveness of a program created by and for tribal citizens. Future programs with Indigenous populations should work to center cultural connection and ensure that programs are created and directed by tribal community members. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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39 pages, 5846 KiB

Open AccessArticle

Indigenous Land-Based Approaches to Well-Being: The Amisk (Beaver) Harvesting Program in Subarctic Ontario, Canada

by Fatima Ahmed, Eric N. Liberda, Andrew Solomon, Roger Davey, Bernard Sutherland and Leonard J. S. Tsuji

Int. J. Environ. Res. Public Health 2022, 19(12), 7335; https://doi.org/10.3390/ijerph19127335 - 15 Jun 2022

Cited by 13 | Viewed by 4073

Abstract

The act of decolonizing knowledge systems involves recovering and renewing traditional, non-commodified cultural patterns, such as the sustenance of intergenerational relationships and traditional practices. A decline in beaver harvesting, which was once an integral part of the Omushkego Cree culture, has resulted in [...] Read more.

The act of decolonizing knowledge systems involves recovering and renewing traditional, non-commodified cultural patterns, such as the sustenance of intergenerational relationships and traditional practices. A decline in beaver harvesting, which was once an integral part of the Omushkego Cree culture, has resulted in an overabundance of beavers and dams, which has negatively affected communities by increasing the local flooding events and impacting the water quality. The aim of the Amisk (beaver) program was to reconnect the Elders and youth to revitalize traditional on-the-land activities and, in the present case, beaver harvesting and associated activities within the community. The program and evaluation were built using a two-eyed seeing (Etuaptmumk) and community-based participatory research approach. Salivary cortisol, a biomedical measure of stress, was collected before and after participation in the program. Photovoice, along with semi-directed interviews, were employed to identify the key elements of well-being from a First Nations’ perspective. For the beaver harvesting activities, the changes observed in the cortisol concentrations were not statistically significant (p = 0.094). However, the act of beaver dam removal was associated with a statistically significant increase in the post-participation cortisol concentration (p = 0.021). It was noteworthy that increased stress during the removal of the beaver dams–as indicated by the elevated post-activity cortisol levels–were not reflected in a decrease in the qualitative measures (semi-directed interviews and photovoice) of well-being from an Indigenous perspective. In fact, there was a noted increase in the subjective well-being of the participants, which highlights the importance of multiple perspectives when assessing well-being, especially in Indigenous peoples. However, the cortisol findings of the present pilot project need to be interpreted with caution, due to the limited sample sizes. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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15 pages, 367 KiB

Open AccessArticle

Reclaiming Land, Identity and Mental Wellness in Biigtigong Nishnaabeg Territory

by Elana Nightingale and Chantelle Richmond

Int. J. Environ. Res. Public Health 2022, 19(12), 7285; https://doi.org/10.3390/ijerph19127285 - 14 Jun 2022

Cited by 14 | Viewed by 2976

Abstract

Indigenous peoples globally are pursuing diverse strategies to foster mental, emotional, and spiritual wellness by reclaiming and restoring their relationships to land. For Anishinaabe communities, the land is the source of local knowledge systems that sustain identities and foster mino-bimaadiziwin, that is, living [...] Read more.

Indigenous peoples globally are pursuing diverse strategies to foster mental, emotional, and spiritual wellness by reclaiming and restoring their relationships to land. For Anishinaabe communities, the land is the source of local knowledge systems that sustain identities and foster mino-bimaadiziwin, that is, living in a good and healthy way. In July 2019, the community of Biigtigong Nishnaabeg in Ontario, Canada hosted a week-long land camp to reclaim Mountain Lake and reconnect Elders, youth and band staff to the land, history, and relationships of this place. Framed theoretically by environmental repossession, we explore the perceptions of 15 participating community members and examine local and intergenerational meanings of the camp for mental wellness. The findings show that the Mountain Lake camp strengthened social relationships, supported the sharing and practice of Anishinaabe knowledge, and fostered community pride in ways that reinforced the community’s Anishinaabe identity. By exploring the links between land reclamation, identity, and community empowerment, we suggest environmental repossession as a useful concept for understanding how land reconnection and self-determination can support Indigenous mental wellness. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

16 pages, 1052 KiB

Open AccessArticle

Parent-Child Separations and Mental Health among First Nations and Métis Peoples in Canada: Links to Intergenerational Residential School Attendance

by Robyn J. McQuaid, Flint D. Schwartz, Cindy Blackstock, Kim Matheson, Hymie Anisman and Amy Bombay

Int. J. Environ. Res. Public Health 2022, 19(11), 6877; https://doi.org/10.3390/ijerph19116877 - 4 Jun 2022

Cited by 12 | Viewed by 8050

Abstract

First Nations children are over 17 times more likely to be removed from their families and placed in the child welfare system (CWS) than non-Indigenous children in Canada. The high rates of parent-child separation have been linked to discriminatory public services and the [...] Read more.

First Nations children are over 17 times more likely to be removed from their families and placed in the child welfare system (CWS) than non-Indigenous children in Canada. The high rates of parent-child separation have been linked to discriminatory public services and the Indian Residential School (IRS) system, which instigated a multi-generational cycle of family disruption. However, limited empirical evidence exists linking the IRS to subsequent parent-child separations, the CWS, and mental health outcomes among First Nations, Inuit, and Métis populations in Canada. The current studies examine these relationships using a nationally representative sample of First Nations youth (ages 12–17 years) living in communities across Canada (Study 1), and among First Nations and Métis adults (ages 18+ years) in Canada (Study 2). Study 1 revealed that First Nations youth with a parent who attended IRS had increased odds of not living with either of their biological parents, and both IRS and not living with biological parents independently predicted greater psychological distress. Similarly, Study 2 revealed that First Nations and Métis adults with familial IRS history displayed greater odds of spending time in the CWS, and both IRS and CWS predicted elevated depressive symptoms. The increased distress and depressive symptoms associated with parent-child separations calls for First Nations-led interventions to address the inequities in the practices of removing Indigenous children and youth from their families. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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24 pages, 1195 KiB

Open AccessArticle

“We’re Home Now”: How a Rehousing Intervention Shapes the Mental Well-Being of Inuit Adults in Nunavut, Canada

by Karine Perreault, Josée Lapalme, Louise Potvin and Mylène Riva

Int. J. Environ. Res. Public Health 2022, 19(11), 6432; https://doi.org/10.3390/ijerph19116432 - 25 May 2022

Cited by 5 | Viewed by 4687

Abstract

This study explores the ways in which a rehousing intervention shapes the mental well-being of Inuit adults living in Nunavut, Canada, where the prevalence of core housing need is four times the national average. More specifically, it compares the housing experiences of participants [...] Read more.

This study explores the ways in which a rehousing intervention shapes the mental well-being of Inuit adults living in Nunavut, Canada, where the prevalence of core housing need is four times the national average. More specifically, it compares the housing experiences of participants who were rehoused in a newly built public housing unit, to the experiences of participants on the public housing waitlist. The study was developed in collaboration with organizations based in Nunavut and Nunavik. Semi-structured interviews were transcribed, and a deductive-inductive thematic analysis was performed based on Gidden’s concept of ontological security, and Inuit-specific mental health conceptualization. Twenty-five Inuit adults participated (11 rehoused, 14 waitlist). Three themes were identified to describe how the subjective housing experiences of participants improved their mental well-being after rehousing: (1) refuge creation; (2) self-determination and increased control; (3) improved family dynamics and identity repair. Implicit to these themes are the contrasting housing experiences of participants on the waitlist. Construction initiatives that increase public housing stock and address gaps in the housing continuum across Inuit regions could promote well-being at a population level. However, larger socio-economic problems facing Inuit may hamper beneficial processes stemming from such interventions. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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Review

Jump to: Research, Other

28 pages, 685 KiB

Open AccessReview

Canada’s Colonial Genocide of Indigenous Peoples: A Review of the Psychosocial and Neurobiological Processes Linking Trauma and Intergenerational Outcomes

by Kimberly Matheson, Ann Seymour, Jyllenna Landry, Katelyn Ventura, Emily Arsenault and Hymie Anisman

Int. J. Environ. Res. Public Health 2022, 19(11), 6455; https://doi.org/10.3390/ijerph19116455 - 26 May 2022

Cited by 26 | Viewed by 19641

Abstract

The policies and actions that were enacted to colonize Indigenous Peoples in Canada have been described as constituting cultural genocide. When one considers the long-term consequences from the perspective of the social and environmental determinants of health framework, the impacts of such policies [...] Read more.

The policies and actions that were enacted to colonize Indigenous Peoples in Canada have been described as constituting cultural genocide. When one considers the long-term consequences from the perspective of the social and environmental determinants of health framework, the impacts of such policies on the physical and mental health of Indigenous Peoples go well beyond cultural loss. This paper addresses the impacts of key historical and current Canadian federal policies in relation to the health and well-being of Indigenous Peoples. Far from constituting a mere lesson in history, the connections between colonialist policies and actions on present-day outcomes are evaluated in terms of transgenerational and intergenerational transmission processes, including psychosocial, developmental, environmental, and neurobiological mechanisms and trauma responses. In addition, while colonialist policies have created adverse living conditions for Indigenous Peoples, resilience and the perseverance of many aspects of culture may be maintained through intergenerational processes. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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Other

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15 pages, 1028 KiB

Open AccessConcept Paper

Centering Indigenous Knowledges and Worldviews: Applying the Indigenist Ecological Systems Model to Youth Mental Health and Wellness Research and Programs

by Victoria M. O’Keefe, Jillian Fish, Tara L. Maudrie, Amanda M. Hunter, Hariata G. Tai Rakena, Jessica Saniġaq Ullrich, Carrie Clifford, Allison Crawford, Teresa Brockie, Melissa Walls, Emily E. Haroz, Mary Cwik, Nancy Rumbaugh Whitesell and Allison Barlow

Int. J. Environ. Res. Public Health 2022, 19(10), 6271; https://doi.org/10.3390/ijerph19106271 - 21 May 2022

Cited by 40 | Viewed by 17056

Abstract

Globally, Indigenous communities, leaders, mental health providers, and scholars have called for strengths-based approaches to mental health that align with Indigenous and holistic concepts of health and wellness. We applied the Indigenist Ecological Systems Model to strengths-based case examples of Indigenous youth mental [...] Read more.

Globally, Indigenous communities, leaders, mental health providers, and scholars have called for strengths-based approaches to mental health that align with Indigenous and holistic concepts of health and wellness. We applied the Indigenist Ecological Systems Model to strengths-based case examples of Indigenous youth mental health and wellness work occurring in CANZUS (Canada, Australia, New Zealand, and United States). The case examples include research, community-led programs, and national advocacy. Indigenous youth development and well-being occur through strengths-based relationships across interconnected environmental levels. This approach promotes Indigenous youth and communities considering complete ecologies of Indigenous youth to foster their whole health, including mental health. Future research and programming will benefit from understanding and identifying common, strengths-based solutions beyond narrow intervention targets. This approach not only promotes Indigenous youth health and mental health, but ripples out across the entire ecosystem to promote community well-being. Full article

(This article belongs to the Special Issue Mental Health of Indigenous Peoples)

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