Indigenous Digital Storytelling As Pedagogical Tool for Cultural Safety in Health Care Settings

Hotıì ts’eeda – WORKING TOGETHER FOR GOOD HEALTH Decolonizing health care: Indigenous digital storytelling as pedagogical tool for cultural safety in health care settings Shelley Wiart ndigenous women’s health stories are complex ues to contribute to health inequity and reinforces due to their intersecting identities of race and disparities (GNWT, 2018). In order for health care gender,I their experiences of colonialism, and social providers to have respectful relationships with In- determinants of health. All of these factors can digenous Peoples, they must honour the diversity make it challenging for them to access culturally among cultural groups and have an appreciation appropriate health care. of the depth of First Nations, Métis, and Inuit con- Indigenous Peoples make up approximately fif- cepts of “good health.” ty percent of the population of the Northwest Ter- Historically, through colonial policies like the ritories (Government of the Northwest Territories Indian Act and the imposition of patriarchy on ma- [GNWT], 2018). They experience a higher bur- triarchal societies, Indigenous women have been, den of some chronic illnesses and a wider gap in and continue to be, marginalized by mainstream health disparities in comparison to other residents society (Dodgson & Struthers, 2005). A conse- (GNWT, 2018). Health care providers often fail to quence of this marginalization is health disparities create an environment of cultural safety, defined as between Indigenous and non-Indigenous wom- an outcome where Indigenous Peoples feel respect- en. Indigenous women experience higher rates of ed and safe from racism and discrimination when chronic illnesses such as diabetes and heart disease, they interact with the health care system (GNWT, and have lower life expectancy, elevated morbidity 2018). Moreover, health care providers may not and suicide rates in comparison to non-Indigenous understand the holistic health needs necessary women (Bourassa et al., 2004). Indigenous women to support Indigenous Peoples, and the systemic past the age of 55 are more likely to report fair or racism within the health care system that contin- poor health compared to non-Indigenous women Photo credit: James O’Connor Unlimited James Photo credit: The premier of Legacy: Indigenous Women’s Health Stories took place on August 15, 2019 at the Northern United Place in Yellowknife, Northwest Territories.(Front row l to r): Maxine Desjarlais, Elder & co-emcee, Gail Cyr, Dorothy Weyallon, Sheryl Liske & Tanya Roach. (Back row l to r): Beatrice Harper & Shelley Wiart. Northern Public Affairs, August 2020 55 Photo credit: James O’Connor Unlimited James Photo credit: Maxine Desjarlais, Beatrice Harper, Sheryl Liske, Dorothy Weyallon, and Tanya Roach at the Legacy event. in the same age group (Bourassa et al., 2004). Fur- tegral to sustaining traditional knowledge systems thermore, social determinants of health for Indig- and healing practices, and to decolonizing knowl- enous Peoples reflect major disparities in relation edge production (Kermoal & Altamirano-Jimenez, to non-Indigenous Canadians including “higher 2016). levels of substandard and crowded housing condi- In this paper I examine how the use of Indig- tions, poverty, and unemployment, together with enous digital storytelling within the framework of lower levels of education and access to quality Indigenous research methodology allows Indige- health-care services” (Greenwood et al., 2018). nous women to share their health stories in a safe In order to close the gaps in health outcomes and respectful context. This decolonizing method- between Indigenous and non-Indigenous commu- ology allows for self-representation that challenges nities in Canada, it is critical that Indigenous Peo- stereotypes and allows Indigenous communities to ple’s voices are central to the process of reconcili- prioritize their own social and community needs ation in health care1. Reconciliation in health care and to protect their identities and cultural values in aims to close the gaps in health outcomes that exist the process (Iseke & Moore, 2011). Furthermore, it between Indigenous and non-Indigenous commu- is essential to the decolonization process that “In- nities, and support Indigenous Peoples as they heal digenous people speak with our own voices about from colonization, the legacy of residential schools, our histories, culture, and experiences as we con- and the ongoing systemic racism embedded in our tinue to resist the onslaught of colonial structures, institutions. Indigenous women’s knowledge is in- policies and practices” (Regan, 2010). The digital Fragmented by Self-identifies as Métis and was raised on Fishing Lake Métis Settlement. Maxine Desjarlais Broken Trust by Member of Onion Lake Cree Nation, Saskatchewan. Beatrice Harper Secrets Revealed by Member of Yellowknives Dene First Nations. Sheryl Liske Living Our History Member of the Tłı̨chǫ Nation & a resident of Behchokǫ̀. by Dorothy Weyallon Tuqurausiit by Yellowknife resident formerly from Rankin Inlet, Nunavut. Tanya Roach Figure 1: The digital health stories titles & participant’s self-identification 56 Northern Public Affairs, August 2020 stories that I discuss below allow participants and The relationship-building process and trust audiences to reflect on Indigenous women’s health. between my digital storytelling participants and I These stories also advance an understanding of were central to this project (Wilson, 2008; Iseke & holistic health and promote Indigenous women’s Moore, 2011). I had previous relationships with the views on reconciliation in health care. women in Lloydminster/OLCN because they had participated in Women Warriors. Due to the fact Digital storytelling as an Indigenous wom- that we had a good level of rapport, they felt com- en’s health advocacy tool: Empowering In- fortable exploring the legacy of residential schools digenous women to frame their health sto- in their lives and how it affects their health. In Yel- ries lowknife I was fortunate to have a summer student From May to June 2019 I co-created two digital health who was a member of Yellowknives Dene First Na- stories with Indigenous women from the Women tions and grew up in the community. She helped to Warriors2 programs in Lloydminster and Onion recruit one of our participants and establish rap- Lake Cree Nation (OLCN), on the border of Alber- port. Our last participant was recommended by a ta and Saskatchewan. I relocated to Yellowknife for connection I had through Women Warriors, and the months of July and August and co-created three both my summer student and I approached her to digital stories with Indigenous women there. I con- participate. ceived of this project as community-based, partici- There are several ways that I created a safe en- patory action research carried out through the lens vironment for these women to share their health of Indigenous feminism, which centres the partici- stories. First, I was clear they had total control over pant as the person most knowledgeable about their every aspect of their stories. They chose every de- own experiences (Green, 2017). The objectives of tail of their digital story, including writing their these health stories were to allow Indigenous wom- first-person narration, and picking out the personal en to share, with a medical audience3, their tradi- photos and music that accompanied them. My role tional knowledge and Indigenous healing practices, was to hold space for their stories, which meant and to help them conceptualize and communicate listening with non-judgment, and offering support about their own health stories and service needs. It however they asked for it. For example, one of my also served to educate non-Indigenous people about digital storytelling participants asked me to go with traditional healing practices for different Indigenous her to the site of the residential school that her groups, bridging the gap between biomedical West- mother attended. I felt it was a healing experience ern medicine and traditional healing. for her, and we had a spiritual experience during Photo credit: James O’Connor Unlimited James Photo credit: Shelley Wiart (podium). Speakers panel (l to r): Maxine Desjarlais, Beatrice Harper, Sheryl Liske, Dorothy Weyallon and Tanya Roach. Northern Public Affairs, August 2020 57 Coded Themes Individual Responses Engage in • Had more time per patient to simply listen. deep listening • Stop rushing and LISTEN. • Listening and asking what is important to you? • Engaged in active and respectful listening. • Create the time and space for listening and being willing to talk about multiple issues and recognize complexity and interconnectedness. • Always listen first (really listen and learn and listen some more). • Engaged in active and respectful listening. • Listen and check their prejudices and discrimination at the door. • Listen with patience and humility/not impatience and judgment. Practice cultural • Take cultural competency training as part of their formal education. competency & cul- • Take the initiative to become more aware of health inequities with tural safety • Indigenous populations and take the time and effort to provide culturally safe care. • Educate themselves about cultural diversity. Listen. Provide holistic care. • To have the time as part of their workday to reflect on their responsibilities in cultural competency and develop specific methods and actions to achieve a culturally competent health system. • Care from a place of understanding rather than from a

Load more