By: Kerry Ann Charles-Norris
Environment Partnership Coordinator
Cambium Indigenous Professional Services
Date: December 2020

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ACKNOWLEDGEMENTS

I would like to acknowledge all of those that I have been privileged to learn from over the years, who have shared their truths with me that have helped me in writing the document.

The project team is grateful for the knowledge and expertise shared by the members of the Knowledge Translation Advisory Committee, listed below, who continue to provide guidance in developing knowledge translation products to communicate the findings of the knowledge synthesis projects.

Knowledge Translation Advisory Committee

• Birgit Isernhagen, Ottawa Public Health
• Christina Schwantes, ICLEI Canada
• Donald Cole, Dalla Lana School of Public Health; Grey Bruce Health Unit
• Helen Doyle, Ontario Public Health Association, Environmental Health Working Group
• Lee Sieswerda, Thunder Bay District Health Unit
• Lisa Munday, Kingston, Frontenac and Lennox & Addington Public Health
• Morgan Levison, York Region
• Sue Shikaze, Haliburton, Kawartha, Pine Ridge District Health Unit
• Vidya Anderson, University of Toronto Climate Lab

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PREFACE

Aaniin, boozhoo, Kerry-Ann Charles-Norris nindizhinikaaz, Georgina Island nindoonjibaa, Ma’iingan Dodem, Anishnabe Kwe. (Hello, greetings, my name is Kerry-Ann Charles-Norris and I come from Georgina Island First Nation, I am of the Wolf Clan and I am an Indigenous woman).

I do not know much of my language even though my dad was a fluent speaker, as we (my four siblings and I) were never taught due to reasons that I hope the words that follow will help you to understand.

I also hope that these words will create even a miniscule understanding of the true story of our shared history here in North America, known to the Indigenous Peoples as (Mishiike Minisi) Turtle Island and will assist you in this collective journey and pursuit of well-being and reconciliation in a time of environmental crisis.

Being a Community member of the Chippewas of Georgina Island First Nation, living within my Community, as well as having the privilege of working in my Community for many years in various aspects, has given me great insight into the issues that have had an effect and continue to have an effect not only on my Community but other Indigenous Communities within Ontario, across Canada and even the world.

My experience includes, but is not limited to, working with our youth in various capacities, by-law development and enforcement, serving a term as a Council Member and being the Environment Co-ordinator for almost a decade. Although each of my positions entailed a gamut of responsibilities, the latter is really where I have found my passion.

Working in the environment field has allowed me to not only learn about the importance of protecting and preserving Shkaakaamikwe (Mother Earth) but has also allowed me to learn about who I am as an Indigenous person and the importance of that when it comes to protecting and preserving that in which sustains us All so that we can achieve health and well-being or Mino Baamaadzwin (a good life).

This has also been where I have come to learn about climate change and have been able to take this seemingly vast and complex issue and use it to start to open up communication, build relationships internally and externally, breakdown barriers and create opportunities to work together for our collective future.

This began through the development of climate change adaptation plans in my own Community as well as assisting others in doing so, which utilizes Traditional Ecological Knowledge (TEK) as the foundation. Being able to be directly involved in various aspects of my Community before getting involved in climate change work and then being able to work with other First Nation Communities in undertaking such work, has given me a perspective that I have shared within this document.

I hope this perspective will help you as a Public Health professional to ensure that as you embark on developing your Climate Change adaptation plans as they pertain to public health, that you stop to think and actively create opportunities to include the Indigenous voices in a meaningful way; as the benefits will be immense, not only for the Indigenous peoples but all peoples alike.

EXECUTIVE SUMMARY

Climate change has and will continue to have growing public health implications for the population of Ontario. Public health authorities have a duty to respond and are progressively working to address the health impacts of climate change.

Many public health authorities are conducting climate change and health vulnerability and adaptation assessments. Adaptation planning is the next step public health authorities must take to promote and protect health and wellbeing, enhance resilience, and reduce the health risks associated with climate change.

In doing so, the realization has been made that Indigenous world views need to be actively sought out and meaningfully incorporated into this work to ensure the most comprehensive plans reflective of the whole Ontario context are being developed moving forward.

Cambium Indigenous Professional Services conducted a knowledge synthesis project that illustrates Indigenous perspectives and the importance of including these perspectives into climate-adaptation and strategies to assist public health authorities in doing so.

 

This project complements the scope of the literature review described in Module One. It identifies reasons why including Indigenous voices in climate-health adaptation has been a gap in public health practice. It introduces critical concepts of Indigenous ways of knowing and doing and introduces some best rules that public health authorities must understand and apply to work with and learn from Indigenous populations concerning climate adaptation.

This knowledge synthesis project is based on the lived experiences of the Author. The information presented can support public health authorities to work with and learn from Indigenous populations in culturally competent ways concerning climate change adaptation as well as to emphasize the importance of meaningful inclusion of Indigenous voices.

Brief History

The True History of Canada, the many unethical events that occurred and the relationship that the government has had with the Indigenous peoples since contact is unknown by most. This history has not been voluntarily disclosed in the past, and even in the present, the discloser is not a priority in our society. These events have had a profound effect on Indigenous people’s health and wellbeing, have left important knowledge and wisdom out of decision-making, and the non-Indigenous peoples of today have gained privilege from them.

Interconnectedness to the Land

Indigenous peoples have an intimate connection to the land and were gifted the knowledge and tools to learn from those who make their home in the natural environment. This gift was given by the Creator so that people understood how to survive and flourish in a sustainable way and maintain balance within the ecosystem, including being able to identify specific species to aid and cure sickness and observing nature to be proactive in preparing for environmental changes.

Truth and Reconciliation

In 2007, the National Centre for Truth and Reconciliation was established as part of the Indian Residential Schools Settlement Agreement, the largest class-action settlement in Canadian history. The Truth and Reconciliation Commission was formed. As part of this journey of understanding Indigenous peoples and including them in the discussions and planning about our collective future in preparing for our changing climate, it is essential to understand the need for healing.

 

An understanding and acknowledgement of the effects of Residential Schools are required so that healing can occur and Indigenous peoples can be encouraged and supported in their journey of reconnecting and re-learning their language, culture, and traditions that were not just once forbidden but forcibly taken from both adults and children.

Including Indigenous Voices

Although we would like to think that we can speak past tense about events that have led to the inequalities and exclusion of Indigenous peoples today, the reality is that the past actions have seriously affected the present and will continue to do so in the future.

 

We can ensure that from this point forward, we create a better future through the use of the best practices and critical concepts that have been identified that must be taken into consideration when pursuing the inclusion of Indigenous peoples voices and that those voices be meaningfully supported and incorporated.

Best Practices:

• Trust is the foundation of meaningful engagement with Indigenous peoples.

• Research is necessary to have an understanding of the community that public health authorities want to engage.

• Respect is vital to ensure that trust will be earned.

• Recognition of the rights of Indigenous peoples and its representation in legislation.

• Remember colonialism has an impact and that it will take time for those impacts to be rectified.

• Responsibility is on the public health professionals to ensure that they are educated so that they can appropriately and adequately provide climate change adaptation health services to the Indigenous peoples.

Critical Concepts:

• Nothing About Us Without Us: No policy or action should be decided by any representative without the inclusion of the group in which the policy/action is affecting.

• Ethical Space: Respecting the views of others and ensuring a cooperative spirit between Indigenous peoples and Western institutions.

• Two-Eyed Seeing: Being able to see the importance of Western Science and Indigenous Knowledge and bring the best of both together.

• Seven Generations: Considering and ensuring that the decisions made today do not harm those yet to be born.

• Creators Law: All Beings have a purpose and must work together in harmony – including human beings.

• Seven Grandfather Teachings: Encompass the morals, values, structures, ceremonial practices, and spiritual beliefs of the Aanishnabe people.

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INTRODUCTION

When changes occur in the weather that a region normally experiences, it is called climate change and can be defined as, “any significant change in long-term weather patterns. It can apply to any major variation in temperature, wind patterns or precipitation that occurs over time.”(1).

 

Climate change impacts are being felt all over the world and are a real and pressing issue for the health of Ontarians and Canadians. It has both direct and indirect impacts on the health of individuals and communities, with the greatest impacts being on vulnerable and marginalized populations. Climate change poses significant risks to communities’ health and well-being, the economy, and the natural environment.

 

The sensitivity of the natural environment to changes in weather and climate affect the ecosystems and socioeconomic aspects of all communities’ but more so the Indigenous Communities because of where they live, and how they continue to rely on the environment for economic and cultural sustenance.

 

There are several areas in which climate change is, and will have, an impact on all aspects of Ontarians’ lives. The main climate-sensitive areas that have been identified to have health impacts in Ontario include extreme temperatures (i.e. more 30+ days during the summer months making it dangerous to work/play outside), vector-borne disease (i.e. vector host survival that carry diseases such as Lyme disease and West Nile Virus), air quality (i.e. increased respiratory illnesses), ultraviolet radiation (i.e. damage to skin and eyes) as well as food and water quality/quantity (i.e. scarcity and contamination)

Climate change adaptation is part of a process whereby stakeholders determine circumstances that are caused or have compounding effects by the changing climate and develop a plan of action to adapt to the changing conditions and to lessen the worst effects.

 

It is about adopting policies and practices which use knowledge of the past and the present to understand the changes and as a guiding principle in order to be prepared to deal with the many possible effects of climate change in the future.

In Ontario, the Ministry of Health and Long-Term Care, through the Ontario Public Health Standards, has directed Public Health Authorities to develop climate change vulnerability and adaptation assessments to mitigate health risks leading to healthier, more resilient communities and individuals across Ontario and to engage key stakeholders in future climate change and health adaptation work.

 

The Public Health Agency of Canada (PHAC), Ontario Region, in partnership with Simcoe Muskoka District Health Unit, conducted a literature review to build an evidentiary base on the characteristics of adaptation interventions that address expected health impacts associated with climate-sensitive categories applicable to Ontario.

 

The synthesized knowledge can support local public health agencies conducting adaptation planning. Module one was developed to communicate the findings of the literature review to inform public health practice provincially.

​Upon initiating the literature review, it was identified that the Indigenous population had been overlooked in the initial scoping and there is currently not a best practise on including their perspectives or how to respectfully engage to do so, nor has there been a directive for such engagement until recently.

 

With this, it has been recognized that there is a definite need to include the Indigenous peoples in this undertaking as they are key stakeholders representing approximately 2.8% of the Ontario population and are the fastest growing people in Ontario (2). Indigenous peoples are increasingly being recognized for the significant knowledge and wisdom they hold in regards to environmental sustainability and protection but are being disproportionately impacted by climate change.

 

Cambium Indigenous Professional Services (CIPS) is a First Nation owned and fully Indigenous staffed organization that has extensive experience in how climate change can have far reaching impacts for Indigenous Communities and how past events have and continue to compound these impacts.

 

CIPS have and continue to share knowledge they possess as being First Nation individuals as well as the knowledge they have gained from working on multiple projects in Indigenous Communities and with local Public Health Authorities.

 

The CIPS Team also understands themselves and conveys to the non-Indigenous world that although each Community share similar values, each Community is their own unique and distinct peoples and must be treated as such.

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A BRIEF HISTORY OF INDIGENOUS PEOPLES OF TURTLE ISLAND

Indigenous peoples of Turtle Island (North America) have been here since time immemorial and were a thriving, healthy people who lived off the land and by the Creators Law until contact by the European settlers.

There is much to tell about the True history of Canada and the relationship that the government has had with the Indigenous peoples since contact. The many Treaties in which promises were made and broken, the calculated inflicted suffering that took place such as the Residential Schools, the ghastly legislation that has been enacted, namely the Indian Act and the trauma from these and others that the First People of this country have suffered throughout the past and into the present.

 

Many of these events are unknown by most, but they have had a profound effect on Indigenous people’s health and wellbeing and, conversely, the non-Indigenous peoples of today have gained privilege from them.

This history has not been voluntarily disclosed in the past and, even in the present, the disclosure is not a priority in our society. This leaves the responsibility of learning about this history and about the Indigenous peoples of Turtle Island with the individuals of Canada, especially those working in public health. Knowing and understanding this knowledge is imperative to being able to recognize the health outcomes, inequities faced, and wisdom held by Indigenous peoples and is essential for building relationships and engaging in actions that decolonize public health activities.

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With the information that follows, it is hoped that the knowledge of the past and present will aide in understanding the importance of including the voices and perspectives of Indigenous peoples as we embark on the journey of determining climate change vulnerabilities that pose risk to Ontarians and develop adaptation plans that protect our collective future.

Although the Residential School system is the most publicly known practice that the government established to assimilate the Indigenous peoples and integrate them into the Canadian society there were also other calculated colonization undertakings.

 

As part of what was termed, “get rid of the Indian problem” the government established Indian Hospitals. In the late 1800’s and early 1900’s, Christian missionary efforts were funded by the federal government to provide basic hospital care on some reserves, as many would have to travel far distances from their homes to be treated for diseases introduced by the settlers and that the Traditional Healers did not have medicines or treatments for. During the 1920’s up until the 1960’s the government aggressively expanded this system of Indian Hospitals which now admitted patients based on their Indian status, rather than disease.

Most Indian hospitals were established in either residential schools or facilities owned by the armed forces and were often overcrowded, inappropriate and ill-equipped to stop the spread of life-threating disease. They were found to operate at almost half the cost of the settler’s facilities and did not provide midwives, Indigenous medicines or holistic concepts of sickness and treatment.

 

In fact, both government and Missionaries tried to suppress the work of Indigenous healers and midwives to further assimilation goals, which forced them to practise in secret. Although many people were made well in these hospitals, patients recall being lonely, vulnerable and fearful. Some suffered abuse, as some medical staff were racist, most if not all did not understand the cultures and languages, which was coupled with being underpaid and overworked, causing frustrations to be taken out on patients.

In 1945, the Indian Health Services became part of the newly created Department of National Health and Welfare. There were hundreds of new hospitals constructed. However, this increased racial inequality as these new hospitals, regarded as white hospitals, created incredible opportunities for nurses and doctors which made it increasingly difficult to find medical professionals to work at the Indian hospitals. These hospitals were often located side by side.

 

In the 1950’s the Indian Act was amended to include the Indian Heath Regulation which meant that any Indigenous person who refused treatment or left to return home before being discharged from the hospital could be arrested and jailed or taken back to the hospital. Infants and children who were diagnosed with tuberculosis were taken from their homes.

 

Men and women were forced to leave their Communities which meant at times that families were left without a father to provide food or a mother to give her children the comfort and love needed. Those who died at these hospitals were buried at the nearest cemetery with unmarked graves unless the family paid for the costs to return them home. As many of the Communities were poverty stricken, this was not often an option.

Although these hospitals and legislative approaches were justified as a means to control Tuberculosis (TB), there were many reasons that motivated the aggressive establishment and support of these facilities including the need of the settler society to feel protected and separated from Indian Tuberculosis, to ensure that these establishments could keep as many patients as possible admitted to maintain government funding, as well as to ensure there were a number of patients available for medical experiments.

As these facilities were being established, the Indigenous Communities welcomed the promise of health and hospital care similar to the non-Indigenous communities but, as many before, this promise, too, was broken and conditions were not improved.

 

Many Indigenous people also felt that this was recognition of the Treaty responsibilities, but the government did not share this acknowledgement and instead claimed that it was a moral obligation, specifically to protect the rest of the Canadian population from disease. Test

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​THE INDIAN ACT

As far back as the 1920’s Government officials' requested that there be legal backing for forcible removal of Indigenous peoples from their Communities and an Amendment to the Indian Act was passed in 1927. This Amendment still remains in effect today.

INDIAN ACT, 1985

Regulations

• 73 (1) The Governor in Council may make regulations:
(f) to prevent, mitigate and control the spread of diseases on reserves, whether or not the diseases are infectious or communicable;
(g) to provide medical treatment and health services for Indians;
(h) to provide compulsory hospitalization and treatment for infectious diseases among Indians; (3)

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Epidemics such as TB and smallpox resulted in high rates of mortality among Indigenous people. These losses included traditional healers (which created a loss of knowledge which remains today) who were also being discredited due to the lack of knowledge about the new illnesses that were brought by the settlers.

 

The loss of life from these epidemics also cleared the way for colonization and the advancement of “Terra Nullius” or settlement of “Empty Land” and the control over Indigenous Communities by government that we see today.

By the 1960’s, the government planned to close the Indian Hospitals and expand the community hospitals. This was met with resistance from some of the Indigenous Communities, mainly because they believed that the funds that were meant for their health care should be used to improve their facilities and not given to settler community hospitals. Moreover, it was a treaty right for Indigenous people to have access to adequate health care like every other Canadian.

In 1979, the government finally recognized its constitutional and treaty responsibilities for health care of the Indigenous peoples (4) and Indian hospitals are now closed with some converted into primary care clinics in Communities.

Directly linked to assimilation and colonization practices and policies, at present, Indigenous peoples and Communities still endure poorer health due to inadequate funding as well as inappropriate and discriminatory treatment.

 

This is coupled with higher rates of unemployment, higher rates of incarceration, lower levels of income, higher suicide rates especially in youth and inadequate funding for education and housing among others. These determinants of health are now being exacerbated by our changing climate.

 

Events such as warming temperatures, lack of precipitation and the increase of extreme weather are creating huge gaps in the connections Indigenous people have to the small pieces of land that they have been forced to settle, creating unsuitable habitat as well as substantial habitat loss for many of these Beings (plants and animals) that are accessed for sustenance, medicinal and traditional practices as well as economic sustainability.

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FIRST-FIRST NATIONS NURSE

Edith Anderson Monture was the first First Nations woman to become a registered nurse in Canada, but she actually had to leave the country to pursue her dream. Born on April 10, 1890 in Six Nations of the Grand River, Ont., the Mohawk woman struggled to be accepted to a Canadian nursing school.

 

At the time, First Nations faced involuntary enfranchisement (loss of Indian status) for pursuing higher education.

She moved to the United States to attend the New Rochelle nursing school in New York state, and completed her degree in 1914 (5)

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With climate change now being another determinant of health and layer of distress that is being felt and which poses significant risks to Indigenous Communities’ health and well-being, economy, and the natural environment, it is also creating challenges for Indigenous peoples that most other Ontarians would not understand.

 

There is an inherent and intimate connection that exists between Mother Earth and Indigenous peoples which is the core of Indigenous peoples’ being. All teachings, traditions, culture and even language stems from the earth as a guide to achieving and sustaining well-being.

 

These cultural and traditional practices, formerly illegal, disrupting the intergenerational transfer of knowledge, are now being passed down without the necessary changes being made that reflect our changing climate.

 

As access to traditional medicinal plants and other things that are used for holistic health, well-being and sustenance is sought, the effects of our changing climate pose real risks, threats and challenges to many as the context in which they are being relayed may not reflect our rapidly changing landscape.

Despite this and other events, Indigenous peoples have remained resilient and continue their journey to pick up the pieces of their shattered ways of being left by colonization, using their inherent knowledge of and connection to the natural environment to adapt to change. As their language, culture, stories and traditions, once lost, resurface, are practiced and adjusted to reflect the changes that have occurred, this resilience will continue.

The events of the past have systemically had effects on the present and although disappointing, it is not surprising that the Indigenous perspectives and voices were not the top of mind as this work in public health and climate change adaptation began.

 

Many public health authorities have struggled with building relationships with local Indigenous Communities and people due to the deep distrust and fear among Indigenous people resulting from the history as outlined here.

There is also fear inside those within the public health field of saying or doing something wrong and contributing or triggering trauma and as knowledge is increased about the true history of Canada and the relationship with the Indigenous peoples, so is the fear. This is then confounded by the barriers of provincial/territorial and federal legislative mandates. It is hoped, as we move forward down this path together we ensure that the Indigenous peoples are not only included but included in an equal and meaningful way.

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JORDAN’S PRINCIPLE

Is a legal requirement resulting from the Orders of the Canadian Human Rights Tribunal (CHRT) and is not a policy or program.

Jordan’s Principle is a child-first principle that aims to eliminate service inequities and delays for First Nations children. Jordan’s Principle states that any public service ordinarily available to all other children must be made available to First Nations children without delay or denial.

Jordan’s Principle is named in honour of Jordan River Anderson, a young First Nations boy from Norway House Cree Nation in northern Manitoba, who spent his entire life in hospital while caught in a jurisdictional dispute between the governments of Canada and Manitoba, which both refused to pay for the in-home medical care necessary for Jordan to live in his home and community. `Assembly of First Nations (6)

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INTERCONNECTEDNESS TO THE LAND

In order to ensure that the Indigenous voices are being sought out and meaningfully incorporated into all aspects of climate change planning there must first be an understanding of the intimate, interconnectedness that Indigenous peoples have with Mother Earth.

In the Anishnabe worldview, Creators Law is the governing belief that all of creation is in a circular relationship where all Beings, human and other, are created equal, care about, respect and thrive to be kind and in harmony with one another. Indigenous peoples followed this Law for millennia and the outcomes and effects were abundant thriving biological diversity that sustained All.

It is believed that Indigenous peoples were gifted the knowledge and tools to learn from other Beings who make their home in the natural surroundings. This gift was given by the Creator so that people understood how to survive and flourish in a sustainable way and maintain balance witin the ecosystem (Never take the first, never take the last and always only take what is needed.)

 

This includes being able to identify specific species to use to aid and cure sickness and observing nature to be proactive in preparing for environmental changes. Along with this gift the Indigenous peoples were also given the responsibility to teach and ensure other humans understood and adopted this concept.

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CONNECTION STORY

The “Clan System” in which First Nation governance structures along with many other denotations are grounded and although the type of animal and/or representation for the Clans may vary from Community to Community the concept remains the same in that each of the animals represents specific charictristics which not only describe and connects with people as Individuals but everything and everyone as a whole.

 

Each animal representing teachings, life lessons, knowledge and so much meaning. Due to the effects of our changing climate, Indigneous peoples are witnessing habitat that is so important for animals such as these rapidly decreasing, pushing them out of territory and out of reach.

 

This is also occuring with many other species that Indigenous people have become to understand, have become connected with and in which sutains them not only physically but mentally, emotionally and spiritually. This has and will continue to have a huge impact on the Indigenous peoples whollistic well-being.

 

Although Indigenous peoples have been changing and adapting with their surroundings for time immemorial, a change this rapid has not been witnessed. As these changes continue to occur, not only do the species become displaced and the health and well being of the people who are dependant on them for their existence start to depleet, but valuble teachers and students are seperated and the knowledge that was once used to survive is no longer valid leaving others disconected and vulnerable.

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