Miyupimaatisiiun in Eeyou Istchee: Indigenous healing and community engagement in health and social services delivery 1

Ioana Radu Introduction (CBHSSJB, 2004: 41; Torrie et al., 2005: PhD Candidate, Concordia University / LResearch shows that culture and lan - 238). Specifically, the Board of DIALOG (Research and Knowledge guage are among the most important Health and Social Services of James Bay Network Relating to Aboriginal Peoples), Montreal, Canada ([email protected]) determinants of Indigenous health (CBHSSJB) has a dual function - that of because they: influence the accessibility a regional health council 3 and that of a Larry House to the health care system and health Établissement de santé et de services Coordinator Mental Wellness information; increase compliance with sociaux which "maintains a public esta - Team, , Canada treatment; strengthen the delivery of blishment belonging to the classes of a ([email protected]) preventative programs and services; and hospital centre, a local community ser - can improve lifestyle choices (NAHO, vice centre, a social service centre and a 1 2008; Czyzewski, 2011; Health Canada, reception centre" (CBHSSJB, 2004). Its

4 I 2009; NWAC, 2007; Reading & Wien, uniqueness rests on the fact that the s s u

2009; Robins & Dewar, 2011). Indige - CBHSSJB is an Intergovernmental e s

i nous-based approaches to healing and Health Authority co-funded by the fede - n

r e

wellness have received increased reco - ral and provincial governments to serve s e a

gnition and acceptance by the mains - the particular health care needs of the r c h

tream Canadian health community, Cree population, self-administers the e t and both the federal and provincial health and social services in its territory h i c s

governments have acknowledged (region 18), and is linked with the pro - –

the need to provide culturally safe vincial health care system (NCCAH, A r t i health and social services (NAHO, 2011). Today, the Cree receive health c l e

and social services through a commu - s 2008; Martin-Hill, 2003). a n

nity-responsive system marked by d

c

The Cree Nation of James Bay in nor - complex bureaucratic and fiscal arran - o n t

thern was the first, and is still gements between the federal, provincial r i 2 b the only, First nation in Canada to take and Cree jurisdictions. In 2005, the u t i o

full control of health and social services CBHSSJB began a process of integrating n on a regional scale subsequent to the si - Indigenous approaches to health and gning of the James Bay and Northern wellness by creating local Miyupimaati - Quebec Agreement (JBNQA) in 1975 siiun Committees in order to engage

1. A preliminary version of this paper was presented at the 5th biennial International Indigenous Development Conference - Nga Pae o te Maramatanga (Indigenous Centre of Research Excellence) June 27-30, 2012, Auckland, New Zealand. 2. For a summary of Aboriginal health systems and legislation in Canada see NCCAH, 2011 3. as per the Act respecting health services and social services, R.S.Q., c. S-4.2 and Act respecting health services and social services for Cree Native persons, R.S.Q., c. S-5 4. Although the JBNQA also created the Nunavik Regional Board of Health and Social Services, according to the sources consulted its mandate is only designated by the Act respecting health services and social services, R.S.Q ., c. S -4.2, therefore it functions as a regional health board but not as a public health and social service establishment community members in the manage - the province Among the measures outlined, the ment and delivery of health and social • the transfer of federal health infra - CBHSSJB has initiated a process to services. The Cree Nation of Chisasibi structure to the province and later to determine the future directions and took an active role in this process by the Cree integration of culturally-based “Cree developing a series of measures aimed Helping Methods” within the current at mobilizing community participation in Section 14, Chapter S-5 of the JBNQA health system (CBHSSJB, 2004: 29). The defining a local vision and principles for formally recognized Cree values and tra - local Miyupimaatisiiun Committees integrated health and social services ditions in regard to the development have been mandated to assist local through a community driven research and delivery of health and social ser - band councils and to act as liaisons bet - project that was initiated by the Chisa - vices. In 1978, the Cree Board of Health ween community members and the sibi Miyupimaatisiiun Committee. and Social Services of James Bay CBHSSJB (CNC, 2009). (CBHSSJB) was created to manage and In order to better understand the cur - administer health and social services for Chisasibi rent efforts of the community of Chisa - the Cree and non-Cree populations in Miyupimaatisiiun sibi in implementing Eeyou (referring to the James Bay region. Finally, in 2002, Committee: Local a Cree person) healing practices, we will An Act respecting health services and engagement in focus on how the research partnership social services for Cree Native persons service delivery developed and evolved over the past (R.S.Q. c. S-5) reiterated the province’s The existence of Community health 2 five years, and reflect on some key ele - responsibility for encouraging the Cree committees in Aboriginal milieus were ments for community-university re - population “to participate in the foun - initially envisioned in the federal Indian

T search partnerships. We begin with a ding, administration and development Health Policy (1978), but they were X

E brief context on community engage - of institutions” and for providing ap - never formed in the Cree territory except T N

O ment in service delivery in Eeyou Istchee propriate services by taking into account on an ad hoc basis and never as per - C

L and follow with a narrative of our colla - the linguistic and socio-cultural charac - manently functioning organizations A N I boration. We will close with our reflec - teristics of the region (Government of (Torrie et al., 2005). The situation began G I

R tions on the achievements and Quebec, 2012). to change with the creation of the Miyu - O B challenges that we believe illustrate pimaatisiiun Committees in 2005. These A

N how community driven research can fos - Despite the legislative authority reco - committees are composed of local insti - A

N I

ter agency and empowerment by for - gnized by Section 14, community- tutional representatives, at least one S E

L ging local participation in knowledge responsive service development and Elder and one youth member, and other P I

C creation and mobilization. delivery reflective of Cree ethos have community members appointed by the N I

R only recently been implemented follo - band council. They are responsible for P

H Cree control over wing the signing of the Strategic Regio - reviewing matters related to community C R

A health and social nal Plan (SRP) in 2004 (Torrie et al., wellness and for assisting “the Council E S

E services 2005). This implementation gap was in implementing effective policies and R

E In 1975, the James Bay and Northern due to the failure of both governments strategies to promote the health and so - H T Quebec Agreement (JBNQA) legislated to properly and fully implement Section cial welfare of the residents” (CNC, N O Cree control over the management and 14. The SRP states that “all services 2009: 3). In essence, the Committees X O

B delivery of health and social services should be provided in accordance with serve as an interface between commu - L

O through: the cultural values and realities of the nity members, the band council, and the O T • the creation of a Cree Board opera - ” and calls for the integration of CBHSSJB. Their mandate can nonethe - ting under provincial jurisdiction “traditional approaches to medicine and less vary, depending on the community • the transfer of fiscal responsibility to social services” (CBHSSJB, 2004: 8-9). context. At the time of writing this 3 I s s u e s

i n

r e s e a r c h

e t h i c s

–

A r t i Figure 1. Chisasibi Miyupimaatisiiun Committee as envisioned by Cree Nation of Chisasibi c l e s

a n

*CMC – Community Miyupimaatisiiun Centre (community clinic or equivalent of CSSS) d

c o n t r i b u t i article, the authors are aware of only the participation in defining a local vision SRP to the community, resulting in the o community of Chisasibi and of and principles for integrated health and disengagement of community members n (out of ten Cree communities) having social services and with increasing the from the process. The Committee secu - enacted a by-law to establish a local appropriation of service delivery by com - red funding for two community-wide health committee in 2009 and 2012 munity members in a way that directly symposiums at which the SRP could be respectively. meets local needs and a long-term formally presented. More importantly, vision of care and wellbeing. This orien - the symposiums sought to create a In the case of Chisasibi, the Miyupi - tation, developed at a Special General space for dialogue between community maatisiiun Committee is primarily Assembly in 2009, was in response to members and local service providers in concerned with mobilizing community the failure to properly communicate the order to: • determine community needs and this collaboration was born. Our perso - There are many ways to understand ill - priorities in terms of health and well - nal and professional experiences greatly ness or disease. But the most important ness, helped us put in practice these shared thing to establish that foundation is a • suggest how the gap in service pro - values and build a strong and fruitful positive cultural identity. Because it has vision could be bridged, and relationship. been such where people have always • establish guidelines for the develop - been dominated or colonized, thinking ment of a long-term vision for a local Larry: It’s been 20 years that perso - that their cultures are subservient or less wellness plan. nally, I have been initiating projects, than. It is through that ignorance that bringing facilitators and cultural this continues. So it is the understanding Doing research with resource people in the community so at that level that needs to happen. Also, and for communities: that people can gain a deeper unders - it has always been the case where ex - where do we start? tanding of the ceremonies and practices ternal authorities determine what is Indigenous scholar Shawn Wilson that we have. For myself, it was never good for us. And what we are doing (2008) maintains that research is a really a quest for these things, it was today is trying to build it from the space for building relationships, and more a quest for personal healing but I ground up and have some sort of enga - together with the community, to ended up with certain gifts. I personally gement where we take ownership of cocreate the tools necessary to ensure experienced family violence and abuse any programs or any initiatives that we that these relationships are sustainable and, as with many other individuals, I do. It would work better that way be - 4 in the future. This ‘conversation- abused alcohol and drugs. I was very cause we know what the realities are in in-relation’, a foundational concept in fortunate that when I ended up in a ju - our communities. Having worked for

Indigenous Studies, has guided our venile detention centre in Montreal I Anishnawbe Health in Toronto I know T X

E research approach from the onset, but managed to negotiate what would be that integrating culturally safe health T N as we will explain below, theory was not the first formal bush placement in Eeyou O and social services is feasible and bene - C

L the starting point of this collaboration Istchee. I thought I did that just to avoid ficial for individuals and their family. We A N I and the research framework and ethical the penal system but what I got out of have these institutions that are charged G I

R principles were formally established there was more than just that, what I with the responsibility for the wellness O B later on. The shared values that never - got out of there was a deeper unders - in our communities, so why not? Why A

N theless underlined our collaboration tanding of who I am. And it is true, not integrate our ceremonies in there if A

N I

were that any research project needs to connecting with the elders and gaining they are perceived to be helpful, benefi - S E

L have a relevant and practical application a deeper understanding of our cosmo - cial, or done in a way that helps indivi - P I

C for the community; that the research logy, our world view, has helped me do duals take responsibility for their N I

R process is co-determined by the com - the work I choose to do, which is ad - lives…why not? Personally I don’t think P

H munity and the researcher in the spirit dressing or attempting to change the that we can work in isolation of the ins - C R

A of reciprocity and respect; that all local perceptions in the community about titutions that we have to address the E S knowledges (community narratives, per - why things are the way they are. If you E state of our communities. I think the re - R

E sonal stories, spiritual expressions, etc.) look at Native people in general, health sources are there and is just a matter of H T are fully recognized and valued both as wise, I think it needs to be relearned. I creating that collaboration. We just have N O theory and praxis; and finally, that the mean, statistically we are in the nega - to create the safety and the opportunity X

O aims are to foster community agency tive side. Like diabetes, obesity, violence,

B necessary so that the community can L

O and empowerment, in this case to abuse…there is something there that take action. So, in 2009, when I was O T develop an integrated model of well - needs to be understood. elected Community Health Representa - being and living a good life. There was tive in Chisasibi for the Health Board I also an element of serendipity in how took the Strategic Plan and tried to In October of the same year, I met with wanted to spend more time there for my understand what the mandate was in the Chisasibi Chief to discuss my own research needs (building closer terms of implementing Cree approaches research interests there, hoping to get a relationships with community youth). to wellness. At the same time the Band better idea on what the community This exercise turned into a long-term re - passed the Miyupimaatisiiun Committee might need in terms of research. All the lationship with the local Miyupimaati - by-law and funds were available to topics I enumerated where satisfactory, siiun Committee which in the end engage community members in defining I was given a letter of consent to helped frame my research in terms of a local vision and mandate for wellness. conduct research in the community, and the community needs. Practically, for me, was told to stop by once I have ‘made this has meant that even though my ini - Ioana : My initial intention for my PhD up my mind’. This was quite a surprize tial intention was to only conduct life- research was to explore socio-cultural since I had been spending a lot of time story interviews with the youth, my constructions of resource development reading literature on knowledge mobili - methodology was flexible and inclusive, of Cree youth and their role in the deci - zation, decolonizing research methodo - and eventually changed to accommo - sion-making process related to resource logies and participatory action research, date the research needs as the project development. This interest stemmed all of which call for researchers to evolved over the past five years. from my work with the Cree Nation of co-develop their research topics with Nemaska in the environmental impact the community. But co-creation is not as Mobilizing community assessment process for the Rupert River obvious as I had thought. participation through diversion project (2005-2006) where I research partnerships 5 began to better understand the social While I put my own research on hold The Miyupimaatisiiun Committee recei - I impact of hydroelectric development on hoping to better gauge local needs, in ved a mandate from the community to s s u everyday life in the Cree Nation. My January 2010 I was asked to facilitate a expand Eeyou healing programming in e s

i attempts at mobilizing community youth community consultation on health and Chisasibi (CMC, 2010). Between 2009 n

r and local institutions around the social services in Nemaska. Although I and 2010, it facilitated a nine-month e s e research topic proved to be a total fai - didn’t know much about how the health Transfer of Traditional Knowledge pro - a r c lure. In 2009 I met with members of the and social service system functions in ject intended to increase community h

e t

Nemaska Youth Council to discuss my Eeyou Istchee, together with the local participation in traditional activities such h i c research in the community. Although Cree Health Board representative, we as sweats, Sundance, traditional harves - s

– some interest was shown and I had pre - organized a three-day meeting with a ting, food preparation, and counselling. A r t i pared some specific questions, the one day pre meeting and a one day Eeyou healing services were also made c

- l e conversation instead focused on ‘cat - post meeting consultations. All sessions available. Within a three-month period, s

- a ching up’ on community life and my were audio recorded and it was recom - there were over 400 interventions (out n d

c

own experiences since I moved back to mended that they be made available to of a total population of 3,015 people o n t

the city (I had lived in Nemaska for two the local radio to be played at a relevant aged 15 years or older), which indicates r i b years prior to returning to do the PhD). time (either lunch or in the evening) so that Eeyou healing can have a role in u t i Nothing specific came out of that mee - that the community members that were existing services (CMC, 2012; Statistics o n ting and I was certain that the topic did not present can familiarize with the Canada, 2012). Healers are now being not resonate with their priorities and issues discussed. I also drafted a report used by the CBHSSJB Mental Health De - concerns at the time. that was eventually presented at the partment and the Residential Schools Cree Health Board meeting. In October Counselling Services. 2010, I was asked to repeat the activity in Chisasibi. I gladly accepted since I While counselling services have conti - implementation: broad community acti - was ranked first and is now in the pro - nued, the questions raised during the vities focused on awareness; inter- cess of being developed as a toolkit in symposiums indicated the need for a agency coordination; and strategic collaboration with the NNAPF. community roundtable on Indigenous management (CMC, 2012). healing. Along the way certain tensions We also approached the Nishiiyuu Miyu - arose between the Committee (and Building social capital pimaatisiiun Department (see Figure 1) more specifically its focus on Eeyou hea - and community which is mandated to provide integra - ling implementation) and its institutio - awareness tion for traditional approaches to medi - nal partners in the community. We To increase community awareness of cine and social services within the therefore saw a need to draft a short Eeyou healing, the Miyupimaatisiiun CBHSSJB. We were therefore invited to literature review on how Aboriginal hea - Committee suggested that an on-the- participate in the Department consulta - ling is conceptualized and implemented land program be ethnographically do - tion activities as representatives of Chi - elsewhere in Canada. Similar to the cumented and its results presented to sasibi and attended various meetings experience of Aboriginal nations throu - the community, preferably in a video for - with the Council of Chishaayiyuu ghout Canada, Chisasibi community mat. In April 2013, we put together a (Elders’ Council). This included presen - members wanted an open forum in film crew and documented a two-week ting a draft of the documentary for com - which issues of transparency, appro - land-based healing program developed ments to the elders and collaborating priation, and ethics could be discussed. by Eddie Pash, a Chisasibi elder. In ad - with the department in the final edits of 6 Based on the literature review two dition to the filming, we took the op - the land-based healing curriculum. roundtables were held in early 2012. portunity to work with Eddie and

T develop a program curriculum to be pre - A second major achievement for this X

E The first focused on specific aspects of sented to the Cree Board of Health and research collaboration was securing T N

O Eeyou healing and how it can address Social Services of James Bay as well as external funding form Health Canada to C

L the root causes of illness and psychoso - to the courts as a justice diversion mea - develop a multidisciplinary intervention A N I cial issues in the community. The second sure. The document now serves as a team in Chisasibi. The planning pro - G I

R discussed concrete steps that the com - model for other Cree communities and cesses as well as other culturally rele - O B munity can take for the implementation the Chisasibi program is the first bush vant activities undertaken in Chisasibi A

N of Eeyou healing services. The consen - healing pilot program to operate in between 2010 and 2014 were made A

N I

sus emerged that although Eeyou hea - Eeyou Istchee. A 30 minute documen - possible by the CBHSSJB Community S E

L ling may not be relevant to all tary was also produced and released Initiatives Fund, which ended in 2014. P I

C community members, it does respond to earlier in 2014 and was presented at The Miyupimaatisiiun Committee never - N I

R the needs of a considerable portion of the Healing Together with Land and Cul - theless believed that the programming P

H the Chisasibi population. It was underli - ture: Gathering of Wisdom Conference developed over the past five years res - C R

A ned that the perspective should not be in Whitehorse and at the National ponded to the community E S

E presented as an “either/or” issue but Native Addictions Partnership Founda - needs and closed R

E simply as diversifying health and social tion (NNAPF) national conference some of the gaps H T services in order to respond to as many Honouring Our Strengths (HOS, 2014). in service provi - N O needs as possible. The long-term goal, These two conferences helped the Com - sion in terms X O

B when using either clinical approaches or mittee validate the process undertaken of health and L

O Eeyou healing, is to help individuals in Chisasibi and its relevance for other wellness. O T achieve balance in their lives. The com - Aboriginal communities in Canada. The munity identified three major aspects for workshop conducted at the HOS 2014 We therefore submitted a proposal for Ethics Challenges over the course of a couple of days, we a Mental Wellness Team program with Because we had to function within the were able to establish an environment Health Canada in September 2013. The CBHSSJB institutional arrangement as of trust and allowed the youth to better proposal was accepted and in Novem - well as that of the university, we faced understand and trust the formal ethical ber we received confirmation that Chi - some challenges in terms of research process that framed the research in sasibi secured $250,000 over the next ethics. First, some community research which they participated. It also enabled three years (2013-2016). The first ins - partners found the formal university us to respect the institutional ethics re - talment of the funding envelope served ethics review redundant and an admi - quirements while honouring individual to begin training for Community Addic - nistrative barrier to local activities, since experiences and needs of the partici - tions Workers in collaboration with our collaboration was already three pants. In addition, although research Nechi Institute (an Aboriginal organiza - years into the process. From their pers - agreements are key to clarifying know - tion that teaches culturally safe inter - pective our relationship was already ledge ownership, consent and benefits, vention methods). It has also allowed based on trust and reciprocity and a si - communities can still exercise control the community to establish a full-time gned research agreement was not need over all research conducted within their administrative team that is now greatly to validate this. Second, since the land- territories through a close collaboration facilitating the Committee’s work and based program is not regularly held as is with the researchers before and after strengthening institutional collabora - dependent on CBHSSJB funding sche - such agreements are signed. Indeed, tion. dule, it did not align well with the uni - ethics engagements do not expire once versity ethics approval process. Third, the data has been collected, they consti - 7 Finally, the Cree Nation of Chisasibi is although the Nishiiyuu Miyupimaatisiiun tute a foundational element of research I

currently developing a community vision Department was given a formal research that extends to data analysis and the s s u

and principles for integrated health and agreement to sign, given the hectic knowledge mobilization process that e s

i

social services. The aim of the Commu - schedule of the Director we did not re - follows the formal ‘end’ of field activi - n

r nity Nishiiyuu (contemporary Cree) ceive a copy in time to submit to the ties. Finally, this experience has better e s e

Model is to establish an institutional university. Nevertheless, these chal - prepared us to negotiate administrative a r c

structure, standard practices, and pro - lenges helped us to continuously reflect burdens in a way that respects both the h

e t

gramming for Eeyou healing. In the on the ethical implication of doing re - individual research participants and the h i c

short term, the project outcome includes search in the community. In conducting institutional partners. s

–

the completion of a Strategic Health interviews with the youth we realized A r t i

Plan (2014-2017) for the Miyupimaati - that sometimes the formal approach to “If research hasn’t c l e

siiun Committee. It is hoped that this signing a consent form at the onset can changed you as a s

a

process will have a Nation-wide impact be intimidating and that it can be done n

person, then you d

5 c

as the CBHSSJB is negotiating a new during or after the interview. haven’t done it right” o n t

Strategic Plan with the Quebec Ministry For the Cree Nation, exercising jurisdic - r i b

of Health and Social Services. Part of the Although this seems counterintuitive tion over the social welfare and health u t i negotiations includes the development from a formal ethics process, in our case, of its members is an expression of self- o n of Nishiiyuu Miyupimaatisiiun (pre - some youth we interviewed had prior governance and empowerment. This viously, Cree Helping Methods) pro - negative experiences with social services responds to the vision of a Cree society gramming to be submitted for which included complicated release of where “individuals are well balanced consideration to the Ministry. Recent de - information procedures that created in - emotionally, spiritually, mentally and velopments are very promising, as the securities to sharing personal expe - physically,” where “families live in har - community of Chisasibi was invited to riences. By initially approaching mony and contribute to healthy com - participate in the negotiations. interviews on a more informal basis and munities,” and where “communities are

5. Wilson, 2008: 135. supportive, responsible and accounta - and community-university partnerships or her initial research objectives may be. ble” (CBHSSJB, 2004: 8). Incorporating in this types of processes is key in terms It also means that the methodology Cree values and practices into service of mobilizing knowledge locally and must remain flexible and inclusive, open provision means moving beyond the nationally. Indeed, a true partnership and receptive to the inevitable changes Western medical model in order to base cannot be limited to consent forms and that take place during the research pro - programming on Cree healing and care- community research agreements. In fact, cess. Both the researcher and the re - giving practices. community research partnerships can search partners must be ready to face a only be built in time and through an steep learning curve both in respects to Our experiences have shown that a suc - open and reflexive dialogue around the theory and to practice. In this instance, cessful implementation rests on a kitchen table, in community halls, and the researcher had very limited know - variety of factors. Firstly, an inclusive and during long-distance travels. From the ledge of cultural safety theory and prac - respectful dialogue between community perspective of the researcher, sharing tice, but under Larry’s guidance, who is members, service providers and mana - authority over the research process may both a Sundance Chief and a commu - gement is essential because it creates sometimes be a daunting task, as often, nity addictions professional, the learning the appropriate conditions for defining a this type of close relationship can open curve was well mediated. In addition, collective vision of care and wellbeing. the door to many tensions that exist in only by spending extended periods of Secondly, mediating institutions, such the community. Finding dedicated com - time both on the land and in the com - as the Miyupimaatisiiun Committees, munity research partners and embed - munity, taking part in day-to-day activi - 8 ensure that community needs and ding the research process within ties, sharing personal stories and family worldviews are incorporated into the existing community institutional arran - moments, through experiential learning

T development of health and social policy gements is not easy and sometimes not and building close relationships with X

E and programming. Thirdly, the success achievable, nonetheless, we believe it community members, a mutual unders - T N

O of local initiatives depends on their should be a principal goal of commu - tanding of wellness and care was possi - C

L integration into regional institutional nity-university partnerships. ble. Conversely, institutional ethics A N I and financial arrangements as well as policies can sometimes seem redundant G I

R into the broader policy context. Fourthly, and paternalistic from the perspective of

O Conclusion B even though the institutionalization of the community, as it happened to us, A

Ideally, doing research with Aboriginal N Indigenous healing is still a matter of but retrospectively it has forced us to A

communities means co-developing the N I

debate within Aboriginal nations, a take the time and reflect on the poten -

S overall research objectives before the E

L structured approach with validated ethi - tial transformations and outcomes of

P actual research activity (fieldwork) I

C cal and cultural protocols is central to the research project for the community.

N starts. This includes negotiating the role I

R building trust in the healing practice Indeed, this experience has kept us in P of the researcher according to what the

H itself and to strengthen individual rela - constant self-reflexive dialog that in the C community needs and less to what his R

A tionships between community members E S

E and healers. R

E H T Finally, in order to be successful, local N O initiatives need a dedicated group of in - X O

B dividuals whose particular skills and L

O knowledge can facilitate an equitable O T dialogue, initiate collective reflection, and maintain transparent and respect - ful communication. The role of research end has shaped not only the resultant priate service delivery but also, and personal stories we shared have shown knowledge but a growing awareness of especially, to building a collective how autonomy and wellness are intri - the transformations that we have expe - conception of care and wellness that is cately linked and how healing functions rienced as individuals embedded within in keeping with local knowledge and as a decolonizing force. In essence, it re - a research collaboration. worldviews. Because Indigenous com - flects the political agency in which un - munities and their client base are hete - certainties, conflicts, apprehensions, and Aboriginal healing is neither monolithic rogeneous, local community members compromises are continually renegotia - nor static but a contemporary expres - require the appropriate conditions in ted in Indigenous communities. They sion of knowledge systems and values which this negotiation can take place. have also validated the approach of reflecting the rich cultural diversity of doing research with and for communi - Canada’s First Nations, Métis and Inuit Our experiences illustrate that respect, ties - to take a strength based perspec - communities (NAHO, 2008). Aboriginal reciprocity and accountability are the tive in which the everyday acts of healing encompasses a variety of beliefs main determinants of an equitable dia - resistance are celebrated. And finally, to and practices that are not uniformly ack - logue that is in line with the broader honour the relationships with the com - nowledged or used across the country. process of decolonization and self- munity as a valid academic and political Indeed, each practitioner makes use of determination. We also hope that the endeavour. various treatment methods that best respond to his or her client’s needs (her - Glossary bal remedies, sweats, ceremonies, etc.) 9 and operates within specialized fields of Miyupimaatisiiun Being alive well I practice (involving spiritualists, mid - Eeyou A Cree person; also, a human being s s u wives, healers, medicine women/men, or e

Eeyou Istchee Land of the Cree people s

i herbalists). These practices are nonethe - n

Nishiiyuu Future generations of Cree r less interrelated, as each practitioner e s e can hold a wide range of specialized a r c knowledges while reflecting particular h

e t conceptions of identity, place and health h i c

(Martin-Hill, 2003; NAHO, 2008). s

–

A r t i

Not only is healing as a concept both c l e diverse and multiple but the role and s

a characteristics of Indigenous practitio - n d

c

ners also raise issues of authenticity and o n t

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