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Nursing work centers around attending to a person's health during many of life's most vulnerable moments, from birth to death. Given the high‐stakes nature of this work, it is essential for nurses to critically reflect on their individual and collective impact, which can range from healing to harmful. The purpose of this paper is to use a philosophical inquiry approach and a critical lens to explore the potential influence of critical pedagogy (how we learn what we learn) on nursing praxis (why we do what we do) with the aim of disrupting stigma and discrimination within the profession. This paper draws on the works of Paulo Freire, Henry Giroux, and bell hooks to alert readers to particular windows of opportunity where an intentional adoption of critical pedagogy in nursing praxis may help the profession think differently about two important and related topics: relational violence and peer‐led knowledge mobilization. As a practice‐based and theoretically grounded profession, nurses often strive to bridge the theoretical with the practical and the individual with the systemic. Thus, developing a robust and philosophically rooted disciplinary body of knowledge is particularly important to help us defensibly grapple with the notions of truth and ethics that shape our work's very essence and impact. [ABSTRACT FROM AUTHOR]

This article is based on an ethnographic study exploring Indigenous women's experiences of leaving intimate partner violence. Analysis draws attention to the contextual features of Indigenous women's lives that differentially shaped women's experiences of "leaving and/or staying" with an abusive partner. Our findings are identified and described across four intersecting thematic areas: (a) the context of state-Indigenous relations; (b) complex trauma, stigma, and discrimination; (c) kinship and ties to communities and the land; and (d) health, healing, and resistance. These findings offer valuable insights into what constitutes appropriate, safe services, and support for the Indigenous women whose lives are shaped by multiple forms of violence. [ABSTRACT FROM AUTHOR]

Connection to land has been identified as a central determinant of the health and well-being of First Nations in Canada. The wholistic, interconnected, spiritual, and sacred relationship that many Indigenous Peoples have with the land is an integral part of strengthening physical, spiritual, mental, and emotional health and well-being. However, there has been little empirical evidence on how to assess, measure, and report on connection to land for First Nations Peoples. Using a Two-Eyed Seeing approach, this study explores what connection to land, water, and territory means for health and wellness for First Nations in the Fraser Salish region in the province of British Columbia (BC), Canada. Data were collected through a sharing circle with five First Nations Knowledge Keepers and five youth from Stó:lō communities as part of a land-based gathering in Stó:lō territory. Three themes were identified: (a) "the spirits of the land, water, and territory are within us": the intersection of cultural identity, spirituality, ancestral knowledge, and health and well-being; (b) letsemot, "togetherness": relationality; and (c) disruptions and new ways of living. For Stó:lō Peoples, connection to the land is an integral component of health and well-being. Connection to land was found to strongly influence physical, spiritual, mental, and emotional aspects of health while also intersecting with Stó:lō cultural identity, spirituality, ancestral knowledge, and ways of living. The findings can be used to inform the development of an indicator for connection to land, water, and territory as a measurement of ecological wellness for the First Nations Population Health and Wellness Agenda in BC. [ABSTRACT FROM AUTHOR]

Health research concerning Indigenous peoples has been strongly characterised by deficit discourse—a 'mode of thinking' that is overly focused on risk behaviours and problems. Strengths‐based approaches offer a different perspective by promoting a set of values that recognise the capacities and capabilities of Indigenous peoples. In this article, we seek to understand the conceptual basis of strengths‐based approaches as currently presented in health research. We propose that three main approaches exist: 'resilience' approaches concerned with the personal skills of individuals; 'social–ecological' approaches, which focus on the individual, community and structural aspects of a person's environment; and 'sociocultural' approaches, which view 'strengths' as social relations, collective identities and practices. We suggest that neither 'resilience' nor 'social–ecological' approaches sufficiently problematise deficit discourse because they remain largely informed by Western concepts of individualised rationality and, as a result, rest on logics that support notions of absence and deficit. In contrast, sociocultural approaches tend to view 'strengths' not as qualities possessed by individuals, but as the structure and character of social relations, collective practices and identities. As such, they are better able to capture Indigenous ways of knowing and being and provide a stronger basis on which to build meaningful interventions. [ABSTRACT FROM AUTHOR]

Indigenous women globally are subjected to high rates of multiple forms of violence, including intimate partner violence (IPV), yet there is often a mismatch between available services and Indigenous women's needs and there are few evidence-based interventions specifically designed for this group. Building on an IPV-specific intervention (Intervention for Health Enhancement After Leaving [iHEAL]), "Reclaiming Our Spirits" (ROS) is a health promotion intervention developed to address this gap. Offered over 6 to 8 months in a partnership between nurses and Indigenous Elders, nurses worked individually with women focusing on six areas for health promotion and integrated health-related workshops within weekly Circles led by an Indigenous Elder. The efficacy of ROS in improving women's quality of life and health was examined in a community sample of 152 Indigenous women living in highly marginalizing conditions in two Canadian cities. Participants completed standard self-report measures of primary (quality of life, trauma symptoms) and secondary outcomes (depressive symptoms, social support, mastery, personal agency, interpersonal agency, chronic pain disability) at three points: preintervention (T1), postintervention (T2), and 6 months later (T3). In an intention-to-treat (ITT) analysis, Generalized Estimating Equations (GEE) were used to examine hypothesized changes in outcomes over time. As hypothesized, women's quality of life and trauma symptoms improved significantly pre- to postintervention and these changes were maintained 6 months later. Similar patterns of improvement were noted for five of six secondary outcomes, although improvements in interpersonal agency were not maintained at T3. Chronic pain disability did not change over time. Within a context of extreme poverty, structural violence, and high levels of trauma and substance use, some women enrolled but were unable to participate. Despite the challenging circumstances in the women's lives, these findings suggest that this intervention has promise and can be effectively tailored to the specific needs of Indigenous women. [ABSTRACT FROM AUTHOR]