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Among Indigenous Peoples in Canada and around the world, the health impacts of COVID-19 have been measured largely through biological, social, and psychological impacts. Our study draws from a relational concept of health to examine two objectives: (1) how social distancing protocols have shaped Indigenous connections with self, family, wider community, and nature; and (2) what these changing relationships mean for perceptions of Indigenous health. Carried out by an Indigenous team of scholtives ars, community activists, and students, this research draws from a decolonizing methodology and qualitative interviews (n = 16) with Indigenous health and social care providers in urban and reserve settings. Our results illustrate a considerable decline in interpersonal connections--such as with family, community organizations, and larger social networks--as a result of social distancing. Among those already vulnerable, underlying health, social, and economic inequities have been exacerbated. While the health impacts of COVID-19 have been overwhelmingly negative, participants noted the importance of this time for self-reflection and reconnection of human-kind with Mother Earth. This paper offers an alternative perspective to popularized views of Indigenous experiences of COVID-19 as they relate to vulnerability and resilience. [ABSTRACT FROM AUTHOR]

Processes of environmental dispossession have had dramatic consequences for dietary quality, cultural identity, and the integrity of traditional food systems (TFS) in many Indigenous populations. These transitions have not been documented among First Nation people in southwestern Ontario, and virtually no studies have investigated TFS in southern or urban regions of Canada. Nested within a larger community-centred project designed to better understand the social and spatial determinants of food choice and patterns of food security, the objective of this paper was to explore First Nation mothers' knowledge about access, availability, and practices relating to traditional foods in the city of London, Ontario, and nearby First Nation reserves. In 2010, twenty-five women participated in semi-structured interviews that were audio recorded, transcribed, and analyzed with input from community partners. Our results centre on the women's stories about access, preferences, knowledge, and sharing of traditional foods. Those living on a reserve relied more consistently on traditional foods, as proximity to land, family, and knowledge permitted improved access. Urban mothers faced transportation and economic barriers alongside knowledge loss related to the use and preparation of traditional foods. Overall our results demonstrate uneven geographic challenges for First Nation engagement in TFS, with urban mothers experiencing uniquely greater challenges than those residing on a reserve. [ABSTRACT FROM AUTHOR]

In the Anishinaabemowen language, Gimiigiwemin is a concept that means, "we are exchanging gifts." In the context of research, Indigenous communities often share their gifts with researchers by exposing them to local ways of knowing. Researchers can engage in exchanging gifts through sharing their skills and working towards producing research that meets community needs, such as supporting efforts to maintain health-sustaining relationships with traditional lands. Environmental repossession refers to the social, cultural, and political processes through which Indigenous Peoples are building resilience and reclaiming their traditional lands and ways of life. These processes are important because the health, ways of living, and knowledge systems of Indigenous Peoples all depend on access to traditional lands. This paper presents the results of a community-based participatory research study conducted in collaboration with Elders (n = 46) from two Anishinaabe communities on the north shore of Lake Superior (Ontario, Canada). This research employed locally relevant forms of integrated knowledge translation as a means of exchanging the gift of knowledge amongst all involved. This process culminated in a 2-day celebration wherein talking circles were used to explore Elders' ideas about potential strategies for environmental repossession in their communities. Results from the talking circles pointed to four main strategies: (1) re-establishing the relationship between Elders and youth, (2) increasing time spent on traditional lands, (3) improving physical health, and (4) fostering community pride. This research emphasizes the strength of adopting culturally appropriate approaches to knowledge translation within studies aimed at supporting community aspirations of environmental repossession. [ABSTRACT FROM AUTHOR]