Developing a healing and wellness program for First Nations boys and men: The Mishoomsinaang Mentorship Program
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Published by Te Rau Ora, 2021
Developing a healing and wellness
program for First Nations boys and
men: The Mishoomsinaang
Mentorship Program
Volume 6 | Issue 2 from a community-wide survey; interviews with
people with lived experiences with mental health,
Article 3, August 2021 substance use, and/or violence challenges; and
Julie George focus groups with service providers. Photovoice
Kettle & Stony Point First Nation Mental Health, was then used as a form of participatory action
Addictions and Violence Program research to develop a) a knowledge base on men’s
health and well-being across the life course and
Melody Morton Ninomiya b) a comprehensive, integrated, and culturally
Centre for Addiction and Mental Health appropriate program of services for boys and
men. Men who participated in the Photovoice
Kathryn Graham study developed a program that supports Mino
Centre for Addiction and Mental Health Bimaadiziwin, a way of life lived in accordance
Samantha Wells with original cultural teachings on the importance
Centre for Addiction and Mental Health of Spiritual connectedness and how to live as
Spiritual beings in harmony with all of Creation.
We share how this community-driven research
Abstract led to scalable program and recommendations to
Very little is known about men’s lived improve Indigenous boys and men’s mental
experiences with, or tangible barriers to, health and wellness.
accessing or receiving support for mental health,
substance use, and violence challenges. This Keywords: First Nations, Indigenous, boys,
paper describes the development of a healing and men, mental health, Photovoice, participatory
wellness program for boys and men, developed action research, decolonising research
by men in a First Nation community in southern Declarations:
Ontario, Canada, drawing on local data collected
and using participatory action research. Men’s Ethics approval and consent to participate
mental wellness was identified as a priority area The boys and men’s mental health research-to-
after reviewing preliminary research findings action program, entitled Acting Locally to
26Volume 6 | Issue 2 | Article 3 – George et al.
Address a National Issue (ALANI), was Background
approved by Chief and Council of Kettle and
Throughout this paper, we use the term
Stony Point First Nation (KSPFN) and the
Indigenous which, in Canada, includes people
Research Ethics Board at the Centre for
who identify as First Nations, Métis and/or Inuit.
Addiction and Mental Health (CAMH).
Within First Nations, Métis and Inuit
Participation in this study was completely
communities, there are many distinct languages
voluntary and participants were told that they
as well as cultural practices and protocols. We use
could omit any questions or drop out of the study
the term First Nations when referring to people
at any time. Participants were informed that all
who are members of a First Nation in Canada,
data collected would remain confidential and
including the First Nation community involved in
never be linked with their names or other
the present project. In Canada, there are more
personal information. All participants provided
than 600 First Nations, each with its own unique
written consent.
heritage and culture.
Availability of data and material
Mental health combined with co-occurring
The datasets generated and analysed during the
substance use and violence challenges among
current study are not publicly available. This
Indigenous boys and men is a significant public
study was conducted in keeping with the
health concern. One example of the impact of
ownership, control, access and possession
these challenges is the high suicide mortality rate
(OCAP®) principles for research with First
of 62 per 100,000 among males versus 25 per
Nations people, with direction from a
100,000 for females in predominantly Indigenous
community advisory committee and approval by
communities in Canada (Pan-Canadian Health
Chief and Council. Access to KSPFN research
Inequalities Data Tool, 2017). By comparison,
data will require a formal request and will be
these figures among non-Indigenous populations
reviewed on a case-by-case basis.
are 17 per 100,000 for males and 5 per 100,000
Competing Interests for females (Pan-Canadian Health Inequalities
The first author holds a position as the Mental Data Tool, 2017).
Health, Addiction and Violence Support
Manager for the community discussed in this
paper. The remaining authors declare that they Depression and suicide among Indigenous men
have no conflicts of interest. have shown to be linked to a lack of access to
appropriate services within Indigenous
Funding communities. Culturally appropriate (DeVerteuil
This project was supported by funding from the & Wilson, 2010; Gutierrez et al., 2018; Josewski,
Movember Foundation (MH006). The RHOC 2012; Kirmayer et al., 2003) and gender-based
and Five Views projects were supported by the programming (Bingham et al., 2019) serving
Canadian Institutes of Health Research Indigenous populations is lacking in Canada;
(Emerging Team Grant and a Partnerships for moreover, mental health research and programs
Health Systems Improvement Grant, CBG – involving Indigenous populations have rarely
101926 and #267416, respectively). The funders focused on the unique needs of men (Atkinson,
were not involved in the study design, collection, 2017). Although there are a number of resources
analysis, or interpretation of data. and toolkits for mental health programming for
Abbreviations Indigenous women, there are few comparable
initiatives specifically addressing the lived
ALANI Acting Locally to Address a experiences and needs of Indigenous men. A
National Issue recent national inquiry into missing and
KSPFN Kettle & Stony Point First Nation murdered Indigenous women, girls, two spirit,
MSV Mental health, substance use, and and trans women identified factors contributing
violence to violence against Indigenous women and
PAR Participatory Action Research strategies needed to address violence and increase
RHOC Researching Health in Ontario women’s safety (National Inquiry, n.d.). This
Communities
27Published by Te Rau Ora, 2021
inquiry highlighted the role of men in both inwards and outwards, and various other
perpetrating violence, including Indigenous men dissociated states and learned patterns of self-
who have been negatively impacted by destructive behaviour (George et al. 2019;
colonialism, residential schools, racism, and Restoule, 2008). Indigenous wellness strategies
poverty (Brownridge, 2003). that hold the most promise use decolonizing
approaches and self-determination to address
Despite disproportionate numbers of Indigenous historical trauma and unravel the effects of
boys and men affected by mental health, colonization, including supports focused on
substance use, and violence challenges, and the resilience resources specific to Indigenous
clear need for culturally-appropriate and gender- peoples in Canada, such as spirituality, language,
based health resources and programming for this family ties, and connection to the land (Reading
population, very little is known about their lived & Wien, 2009a; Smylie et al., 2008; Tagalik, 2010;
experiences or the unique barriers they face in Thunderbird Partnership & Health, 2015).
receiving support (Atkinson, 2017). Therefore, a
research-to-action approach is needed led by and A plethora of factors create barriers to accessing
developed for Indigenous boys and men and built care for Indigenous peoples, especially among
on lived experiences and addressing the root men. These include a lack of culturally
causes of mental health and addiction challenges. appropriate services, experiences of racism and
discrimination, disparate ways of communicating
Colonisation and the Health of when accessing care from non-Indigenous
Indigenous Boys and Men providers and contrasting views about what
Colonisation and the inequalities created by constitutes or comprises health and how health is
colonisation have had clear negative impacts on prioritized (Allan & Smylie, 2015). As shown in
the well-being of Indigenous peoples, including the broader mental health literature (Evans et al.,
mental health and substance use problems, 2011), challenges to providing programs for
violence, acute and chronic physical diseases, and Indigenous boys and men are compounded by
early death (Allan & Smylie, 2015; Elias et al., challenges for men generally, including unclear
2012; Kirmayer et al., 2000; Nelson & Wilson, gender roles, behavioural expectations, and self-
2017). Forced settlement and relocation to lands identity concerns (Anderson et al., 2015).
designated by government, external political Research in the general North American
control, systems of assimilation, cultural population suggests that men tend to engage in
disruption, discrimination and the provision of risky behaviours such as substance use, violence,
low-level services (e.g., poor education and and aggression more than women, while being
inaccessible health care) have contributed to less willing to seek medical or mental health care
health disparities between Indigenous peoples (Mahalik et al., 2007; Oliffe & Phillips, 2008).
and non-Indigenous peoples in Canada (Gracey Seeking help – among men who face mental
& King, 2009; King et al., 2009; National health challenges – is perceived to be a sign of
Collaborating Centre for Aboriginal, 2012). weakness and compromised masculinity (Oliffe
Successive traumatic events through colonialism et al., 2015; Oliffe & Phillips, 2008). For
have eroded Indigenous languages, traditions, Indigenous men living on-reserve, barriers to
kinship networks and community ties in such a help-seeking are often amplified and further
way that authentic social and cultural contexts in compounded by the lack of employment
which Indigenous people thrived have been opportunities as well as pressing issues such as
damaged (Kelm, 1998; O’Neil, 1993; Truth and housing and food insecurity, low self-esteem,
Reconciliation Commission, 2015). Historical trauma, violence and shame, loss of social skills,
loss, trauma, and unresolved grief in addition to negative coping behaviours, poor
intergenerational transmission of loss and trauma communication skills, and a general sense of not
have collectively overwhelmed the natural being supported (Anderson et al., 2012; Ball,
resilience of Indigenous peoples (Dion Stout & 2009; George et al., 2019; McKegney, 2013).
Kipling, 2003). Innes and Anderson (2015) suggest that positive
For Indigenous boys and men, cumulative losses Indigenous masculinity is less about defining
are linked to substance use, aggression turned masculinity and more about promoting actions
28Volume 6 | Issue 2 | Article 3 – George et al.
and responsibilities that promote Mino- despite the Anishinaabe peoples’ claims that the
Bimaadiziwin, living “the good life” among park was partially on traditional burial sites
Anishinaabe peoples. (Linden, 2007).
The present article describes a strengths-based In 1942, Stony Point was expropriated under the
participatory action approach to developing a War Measures Act as a Canadian army training
boys and men’s healing and wellness program in site with the promise that the land would be
Kettle & Stony Point First Nation (KSPFN), returned after the war to the Anishinaabe families
both using methods and building supports that that lived there. Barracks and other buildings
address the impact of colonisation and promote were constructed and members of Stony Point
Mino-Bimaadiziwin. The overall goal of the were required to relocate to Kettle Point, without
program was to serve as a model that could be sufficient funds to cover that expense and
adapted in other Indigenous communities across without access to visit or use their community’s
Canada. The project addressed recommendations cemetery which was on the army training site.
outlined in the Truth and Reconciliation This upheaval caused fractions and feelings of
Commissions’ Calls to Action (Truth and frustration and, in 1990, a non-violent protest by
Reconciliation Commission, 2015); specifically KSPFN members resulted in the shooting of
recommendations #19 and #55 on improved Dudley George from KSPFN by an Ontario
supports to address the disparity between Provincial Police officer – making national
Indigenous and non-Indigenous populations on headlines and associating KSPFN with the
mental health and addiction indicators and access “Ipperwash Crisis” (Linden, 2007).
to health services. Importantly, the project’s
processes and its outcomes point directly to the The community of KSPFN has survived and
importance of resilience, and resistance to thrived despite many forms and instances of
approaches and practices that sustain ill health, to oppressive colonisation. There are many people
instead, restore and promote community in the community who are retaining and re-
strengths and reposition Indigenous peoples learning Anishinaabemowin (traditional
themselves at the centre of renewal. language) as well as teaching and learning cultural
knowledge, traditions, and practices, and
Anishinaabe Culture and Colonialism in conducting traditional cultural ceremonies. There
Kettle & Stony Point First Nation are many people in the community who also
(KSPFN) identify as Christian, and although they may
KSPFN is one of 42 Anishinaabe nations with a identify with their history and culture, do not
population of approximately 2,100 (Chippewas practice traditional spirituality. In spite of these
of Kettle and Stony Point First Nation, 2020). differences, there is a strong sense of community,
The community is located on the southern and community members always rally together in
shoreline of Lake Huron in Southern Ontario, times of crisis. Kettle & Stony Point Health
where there are unique and exceptional boulders Services aims to promote wellness of mind, body
called kettles (one of three places worldwide) in and spirit, prevent disease and injury, and protect
the water along the beach. KSPFN was a the community’s health through prevention,
gathering place with a rich oral history, passed promotion and early intervention programs and
down through countless generations, whereby services. The mandate is to enhance the health of
the kettles are considered thunderbird eggs; community members through a barrier-free,
thunderbirds are considered one of the most holistic, culturally competent and accessible
powerful spiritual beings among the Anishinaabe service delivery system.
people. In the 1827 Huron Tract Treaty, Kettle The Acting Locally to Address a National
Point and Stony Point were two distinct
Issue (ALANI) Project
communities that became part of the reserve
Development of the Mishoomsinaang
system in Canada. By 1932, the beachfront of
Mentorship Program drew on two preliminary
Stony Point was sold by a government agent for
research studies and participatory action research
the purpose of recreational development, and in
using Photovoice. Basic information on
1936, Ipperwash Provincial Park was created
prevalence and need was obtained from two
29Published by Te Rau Ora, 2021
preliminary research projects called Researching service providers and build coalitions for future
Health in Ontario Communities (RHOC) and service development.
Five Views on a Journey (“Five Views”) to
develop the Acting Locally to Address a National Findings from RHOC and Five Views revealed
Issue (ALANI) Project, The ALANI Project that many men in KSPFN were unable, reluctant,
involved participatory action research using or unwilling to seek support for MSV challenges
Photovoice to develop a program by and for men (George et al., 2019). For example, more than 20
based on the findings from Photovoice. percent of male study participants reported that
they needed help for their emotional or mental
Preliminary research that led to the ALANI health but did not receive it. And only 32 percent
Project. Researching Health in Ontario Communities of men who had depression had seen or talked to
(RHOC) was a multidisciplinary team initiative a health professional (i.e., psychiatrist,
that involved the collection of social, psychologist, social worker, counsellor,
epidemiological, and biological data to better psychotherapist, or traditional healer) about their
understand and address community-identified emotions or mental health in the previous 12
concerns regarding mental health, substance use months, compared to 65 percent of depressed
and violence (MSV) challenges in diverse women who had done so. During one interview,
communities, including two First Nations, in a male participant explained,
Ontario, Canada (George et al., 2013; George et
I really needed help and pretty much nothing was
al., 2017; Wells et al., 2011). In KSPFN, a random
around. Ain’t nothing in the community to help
sample of 340 band members completed a you through it. You can go do a urine sample here
community health survey that was developed in and that’s only one thing, but other than that
close consultation with members of KSPFN to there ain’t no place for you to talk about it.
gather data on: connections to cultural
knowledge and practices; cultural identity; Overall, this preliminary research identified an
challenges and strengths within community; urgent need for effective, culturally appropriate
overall health and wellness indicators; substance and gender-specific programming for First
and prescription drug use; access to local services Nations men. Programming was needed to
and resources; significant life events; sources of address these needs in a way that included a
stress; mental health; and experiences of violence community support system grounded in
(Wells et al., 2011). Data were analysed by gender community/cultural values and drawing on the
to understand how men’s and women’s life resilience of affected boys and men and of their
experiences and service needs differed. community. Funding from the Movember
Foundation was secured for the Acting Locally to
The Five Views project complemented the RHOC Address a National Issue (ALANI) Project, a
study by focusing on the system of care for MSV research-to-action initiative that would result in
issues. The title “Five Views on a Journey” mental wellness supports developed for and by
reflected the five perspectives explored as part of men in a First Nations community. The main goal
the system analysis: (1) interviews with people of this project was to develop a new system of
with MSV about their lived experience with MSV care by engaging First Nations men in a process
issues and their experiences accessing and of identifying and reflecting on personal
receiving help for MSV; (2) interviews with family strengths and challenges.
members of people with MSV challenges to
understand the experiences and the role of family Through a collaborative partnership between
members in the system of care; (3) analysis of First Nations men and the lead researcher (JG),
RHOC survey findings from the general the ALANI Project had the following three main
population in the community about their objectives: 1) to develop a knowledge base for
experiences accessing MSV services; (4) analysis understanding First Nations boys and men’s
of databases of health and addictions treatment mental health and co-occurring addiction and
services to better understand service needs of violence challenges across the life course; 2) to
people with MSV issues; and (5) focus groups develop a comprehensive, well-integrated and
with formal and informal services providers in culturally appropriate program of services that
the community to understand the perspectives of respects and prioritizes the experiences of First
30Volume 6 | Issue 2 | Article 3 – George et al.
Nations boys and men; and 3) to create and share who met all of the criteria agreed to participate in
new resources addressing First Nations boys and the project.
men’s mental health. Our paper details the
participatory action research methodology, key Participants were introduced to and trained in
research findings, and the mentorship program Photovoice, given a digital camera, and asked to
that was developed from the research. take pictures of places or objects that (1) best
represented their current health, (2) negatively
The ALANI Project Methodology. The impacted their health, or (3) positively impacted
ALANI Project used a strengths-based their health. Over several months, the Project
participatory, community-based, and Lead and Coordinator maintained regular contact
decolonising approach to highlight individual and with participants in person or by phone. Informal
community strengths, healing, and culturally individual and group meetings were held at least
meaningful and spirit-centred supports. We use weekly to discuss feelings and emotions related to
the term decolonising to describe the process of taking photographs, specific challenges or
developing a program of supports that, rather barriers to taking photographs, and creative ways
than following Western-informed approaches, to capture an experience or feeling through
restores cultural values and traditional ways of photography.
knowing and doing, thereby reclaiming a sense of
community, language, culture, and identity, and, All but two of the men who commenced work on
in turn, improving self-esteem and well-being. the Photovoice component of the project
We use the term spirit-centred to describe a First completed it. Once it was determined by the
Nations worldview that brings hope and meaning Coordinator, in collaboration with the
through a relationship that includes family participants, that the period of taking
members, community and creation as a balanced photographs was complete, participants were
extension of a greater family. then invited to participate in individual
interviews, during which they shared some of
The ALANI Project was designed to develop a their photographs and discussed the meanings
knowledge base for understanding First Nations and significance behind each photograph.
boys and men’s mental health and well-being Participants were asked to select their most
across the life course, using an arts-based meaningful photos and write captions to
participatory action research methodology called accompany the photos. When participants
Photovoice. Together with the Project Lead, a returned their cameras, they received a $100 gift
Project Coordinator was hired to work closely card as a token of appreciation for participating
with the community’s health care providers to in the Photovoice component of the study.
recruit male participants for the Photovoice
study. The Coordinator, formerly a mental health Thematic analyses were conducted in four
counsellor in KSPFN, had good relationships phases. First, the Project Lead and Coordinator
with many people within the community, independently analysed the detailed notes from
including some of the men who participated in participant interviews and identified emerging
the ALANI Project. Invitations to participate themes and sub-themes related to health status,
were disseminated through service providers, barriers to receiving support for mental health,
social media, community newsletters, community addiction and violence, and sources of strength
radio, paper flyers in public buildings and and resilience. These themes were reviewed and
facilities throughout the community, as well as discussed by the Project Lead and Coordinator,
referrals through probation and legal services. resulting in a refined set of collated broad themes
Criteria for participation included: self- (Castleden et al., 2008; Miles & Huberman, 1994;
identifying as a man with mental health and co- Ronzi et al., 2016). Second, all men who
occurring addiction and/or violence challenges; participated in Photovoice were invited to
18 years of age or older; living on the reserve or participate in a sharing circle led by a community
being a member of KSPFN; and being able to Elder to discuss key themes from the selected
participate in one-to-one interviews, Elder-led photos and captions. The men also reviewed and
sharing circles and photo-taking. Fifteen men discussed men’s mental health themes specific to
KSPFN identified in the RHOC and Five Views
31Published by Te Rau Ora, 2021
projects. Participants who participated in the Over the course of a year, and with the ongoing
sharing circle received a $50 gift card for their encouragement and support of a respected
time and contributions to the circle discussions. Knowledge Keeper and Spiritual Advisor from a
Third, thematic qualitative analyses of the circle neighbouring First Nation community, the men
sharing notes were conducted by the Project worked together with the Project Lead to apply
Lead and Coordinator using guiding questions the themes from Photovoice into the
about resilience, strength, masculinity, development of a wellness strategy aimed at boys
colonization, and experiences with Indigenous and men. This participatory action research
service providers. Fourth, after these analyses process (see Figure 1) was iterative and involved
were completed, a workshop was held with all cycles of research, reflection, action, evaluation,
Photovoice participants to review and discuss key and modification (Kemmis & McTaggart 2000),
themes and further validate the data and analysis. made possible by weekly meetings, which
supported ongoing dialogue and planning around
Upon completion of the thematic analyses, a how to implement the themes. The successes and
community forum was planned and held by the lessons learned from using a strengths-based
Project Lead, Coordinator, and the men participatory action approach to developing a
participating in Photovoice at the health centre. First Nations boys and men’s healing and
At this event, men shared the meaning behind wellness program of services were documented,
their photographs and the photographs with their incorporated into shareable resources, and are
accompanying captions were shown in a gallery currently being shared with other First Nation
format, and later mounted in the main health communities in Ontario.
clinic hallway, where they continue to be on
display.
Photovoice Orientation Working/Support Group Thematic Analysis
Photography Assignment Feedback Interview Participant Review
Individual Debriefing Participant Review Photography Exhibits
Individual Photo- Boys and Men's Mental
Transcript Summary Wellness Program of
Elicitation Interview
Services Development
Figure 1. ALANI Project progression
ALANI Project Findings and 3) recommendations for future directions at
The overall findings emerged from three key (inter)national levels (see Figure 2). The process of
components of the participatory action process: using Photovoice as a decolonising research
1) the decolonising research methodology, 2) methodology centred on men’s experiences and
local policy and programming recommendations, knowledge in articulating personal and
32Volume 6 | Issue 2 | Article 3 – George et al.
community challenges and strengths, observing, of ownership of the project and self-
and reflecting on themes, and imagining a vision determination by the KSPFN men, building a
for a system of care that would meet the needs of knowledge base built on rich and honest lived
boys and men. The success of meaningful local experience, and recognising similarities in
engagement with KSPFN men in developing a barriers to and sources of strength and resilience.
program of services is attributed to a strong sense
Local program and policy
development
• locally led and conducted
in the community
• photographs with captions
shared with community
• based on local experiences
of barriers and resilience
Decolonizing process (Inter)national
recommendations and
• following local community implications
protocols
• using participatory action • findings fit with Indigenous
research determinants of health
• Photovoice as an accessible • foster and support self-
and engaging methodology determination
Themes
• spiritual development
• spiritual balance
• cultural identity
• ethic of responsibility
• hope for the future
Figure 2. ALANI Project commitments and themes
Participants were personally and deeply engaged ability to overcome life’s challenges. Together
in the Photovoice process. They collectively took with the narratives and their stories, the
over 700 photographs and took part in numerous photographs served an important function in
one-to-one and group meetings to discuss the both raising awareness about men’s mental health
photographs and ways forward to address boys and well-being and contributing to theories of
and men’s mental health in the community. The effective change in the community with respect
photographs held great significance to the men to the nature of service provision. Participants
because they gave voice to their experiences with were acutely aware of the legacy and ongoing
mental health, addiction and violence. Yet, effects of colonialism, both in terms of how they
despite the compounding and cumulative effects negatively affect the lives of First Nations people
of adversity, men chose to photograph images but also their lessons for promoting healing in
that featured strength, courage, and purpose – as communities; for example, through renewed
individuals, family members, and members of a reverence to their teachings and the Spirit and
First Nations community. The majority of the sacredness of the natural environment (i.e.,
photographs and narratives centred on men’s Shkaakaamikwe - Mother Earth) and its elements.
33Published by Te Rau Ora, 2021
For example, one participant took a picture of a involves taking on culturally valued roles and
feather held up to the sun on the horizon, and responsibilities that include having a spiritual
wrote the accompanying caption (Figure 3): connection; extending kindness and by virtue of
extending kindness, accepting all people and
This reminds me of my healing journey. The stem
belief systems; practicing a strong connection to
of the feather is my life and each little hair
represents all the paths I need to go down to heal. the natural environment; and fostering an ethic of
I feel very connected to the water. The water in responsibility while fulfilling the aforementioned
the background calms me and the bright light of roles. Men’s commitment to Mino Bimaadiziwin
the sunset gives me hope. [male participant from led to the development of a culturally relevant
the ALANI Project]. and sustainable healing and wellness program for
boys and men, enhancing pre-existing prevention
efforts.
Through their photographs, their narratives and
stories, it was clear that participants had many
traumas in their pasts and unique preferences for
how trauma should be addressed and, therefore,
required different opportunities for healing.
Although the definition of healing was fluid; what
the participants agreed on was the need to
support healing as a critically important
component of health care. Towards that goal,
they identified the need for concerted efforts to
support the notion of reconciliation in health
care, inclusive of support to undo the harms
created by colonialism, and therefore
opportunities to learn about and reconnect to
their roles and responsibilities. The
overwhelming message was that First Nations
men must be supported in connecting to their
identity and to the things that their ancestors did
to support health and well-being. Theoretically
and in practice, the form that these efforts take
and the effectiveness of approaches vary from
one community to the next, and from one
individual to the next.
As an example, a number of this project’s
participants identified as Christian. This
represented a common dilemma among the
Figure 3. Participant Photovoice Photograph
participants, but not because they felt that they
Through a lengthy and iterative process of could not benefit from activities that supported
reflection and analysis of their data, the men cultural identity development, but because many
identified five key areas of high priority and of the community’s health care workers are
importance for mental wellness: spiritual Christian, and their parents and siblings are
development, spiritual balance, ethics of Christian, and some participants felt threatened
responsibility, cultural identity, and children as by the repercussions of engaging in activities that
hope for the future. Maintaining health and well- others in the community might consider
being, especially in the face of adversity and the offensive to the Church. For that reason,
importance of returning to Mino Bimaadiziwin, the participants settled on a more generalised
way of a good life, was an overarching principle approach that focused less on the term
across the five themes. Mino Bimaadiziwin “traditional” and the idea of a traditional lifestyle,
and more on the concept of responsibility as First
34Volume 6 | Issue 2 | Article 3 – George et al.
Nations men to self, family, community, and Development of a Comprehensive Boys
nation. This attention to how their approach and Men’s Mental Health Program: The
would be defined helped clear the way to focus Mishoomsinaang Mentorship Program
on program development. The Project Lead The ALANI Project Lead, together with most
introduced the men to the health centre’s mission Photovoice participants, and under the continual
and mandate, highlighting the centre’s advisement of the Project’s Knowledge
commitment to a barrier-free, holistic, culturally Keeper/Spiritual Advisor, designed and
competent, and accessible service delivery implemented what became the Mishoomsinaang
system. After much discussion, the men Mentorship Program which when translated, means
intentionally decided to not promote a particular the Place of the Grandfathers. The team
religious belief system or associated practices; identified the resources needed to accomplish
rather, they focused on promoting a way of life activities, identified expected outputs, and
that both: a) takes into consideration the developed the short- and long-term goals of the
emotional, mental, physical and spiritual program. The program encouraged
components of the individual, and b) aids identity communication and collaboration among boys
development. and men and working effectively together in the
The program development was a concerted call best interest of the self, family, community, and
to decolonize health care through spiritual nation. It also focused on the importance of
development, spiritual balance, ethics of historical trauma, integrating the Stages of
responsibility, cultural identity, and children as Change and Motivation to Change models, as
hope for the future – the Photovoice themes. For well as existing primary care and community
participants, the Photovoice themes served as health services, and offered a wide range of
therapeutic factors in healing. In short time, complimentary cultural activities to address
through regular working group meetings and health and wellness challenges along the
open dialogue, again spanning several months, continuum of care. Under this model, men had
the themes were advanced as critical tools in the opportunity to access support with
building prevention and intervention initiatives. detoxification and medical stabilization, followed
In applying the themes to program development, by intensive aftercare that included regular prayer
the Project Lead introduced participants to the and smudging, the sweat lodge and other
concept of Indigenous social movement – based ceremonies such as winter and summer solstice
on Linda Tuhiwai Smith’s (2012) assertion that celebrations, naming ceremonies, fasting camps
positive movement for Indigenous peoples and other rites of passage, plant medicines, a
develops simultaneously out of both survival healing drum circle, traditional dance, and the
strategies and cultural systems. These strategies sharing of traditional stories and teachings. The
and systems grow out of frustration with how boys and men’s healing and wellness program
things are in the present but also nurture also included services and programs such as case
Indigenous Spirits, beliefs, values, and practices. management, counselling, cognitive behavioural
For the men, the concept of Indigenous social therapy, an addiction engagement group, stress
movement served as a precursor to and and anxiety support group, Fitness for Recovery
motivation for developing and implementing program, and the Red Path and Eastern Door
programs that would enable them, and other boys programs. Thus, the program was an
and men from the community, to learn about the amalgamation of several already existing services
roles and responsibilities that they, as First in the community, adapted versions of existing
Nations men, are innately destined to fulfil. This services, and new programs and services that
learning occurred through increased knowledge filled identified gaps.
and experience relating to a) historical cultural Rooted in culture, the Mishoomsinaang Mentorship
practices such as teachings on rites of passage, b) Program provides a unique and comprehensive
social cultural activities such as traditional dance, blend of community-driven western clinical and
and c) Ceremony such as the sweat lodge. traditional spiritual approaches specifically for
boys and men in a community-based setting. The
most fundamentally important feature of the
35Published by Te Rau Ora, 2021
program is its focus on spirit and spirit- base and practices for improving the health of
centredness, and on strengths derived from a boys and men.
reconnection to cultural identity and one’s
spiritual connection to creation, family,
community, and nation. It provides education,
Discussion
knowledge exchange, and role definition, and it This paper describes how a healing and wellness
restores and sustains a sense of cultural identity program for boys and men was developed by
and spiritual connectedness, which are, in turn, men in a First Nation community. Through
critically important in addressing the impact of participatory action research and Photovoice, a
dispossession, assimilation, and social group of men from the community developed the
marginalization. At the core of the mentorship knowledge base for understanding boys and
program is spiritual connectedness through men’s lived experiences, barriers to accessing
adherence to the Seven Grandfather Teachings – support, and sources of strength and resilience.
of wisdom, love, respect, bravery, honesty, Through thematic analyses, they identified five
humility, and truth – through harmony with the key priority areas, or areas of importance, in
natural environment, regular prayer, and the use addressing boys and men’s wellness needs:
of natural medicine, as part of achieving Mino- spiritual development, spiritual balance, ethic of
Bimaadiziwin (the way of the good life). responsibility, cultural identity, and children as
hope for the future. Drawing on these strength
Knowledge Translation and Sharing: and resilience themes, the men then developed an
“From Little Things, Big Things Grow” integrated and culturally appropriate program of
Within the community, sharing was done as part services for boys and men focused on returning
of the development of the program. To begin to Mino Bimaadiziwin, the way of a good life.
with, a public gallery photo exhibit at KSPFN Mino Bimaadiziwin encourages holistic health
Health Services and several presentations by men with a focus on developing oneself spiritually,
within the community raised the profile of this learning and adhering to the traditional roles and
project in KSPFN. In addition, conference responsibilities of Anishinaabe men and women
presentations, reports, and community meetings (e.g., the clan system) and the responsibilities that
have helped to disseminate the process and come along with one’s Spirit name.
findings from ALANI. A three-day event entitled
Honouring Mino-Bimaadiziwin (the way of the By actively engaging First Nations men in the
good life) in the summer of 2018 was held and entire research-to-action process, the men
was open to any KSPFN community members, relinquished their “subject” role that is common
service providers, and, especially, boys and men in Western-informed research and assumed
from KSPFN and other First Nation highly valued and collaborative roles in the data
communities. The three days included sunrise collection, analysis and community action.
ceremonies; teachings on the drum, spirit, Drawing on an existing knowledge base plus their
own experiences, the participatory action
traditional burial, rites of passage, sacred pipe,
and harvesting corn; sharing of songs; fire research approach both galvanized men and
protected their interests by giving them control
teachings and sweat lodge ceremonies; and many
meals together. Events such as Honouring Mino- over the collection and presentation of their
Bimiaadiziwin offered opportunities to share and experiences (Castleden et al., 2008; Jacklin &
practice what the ALANI participants have Kinoshameg, 2008). Men who sought and/or
learned with others, in addition to strengthening received support and/or treatment for MSV
relationships with boys and men from other First issues both participated in the Photovoice study
Nation communities. For people who work in the and developed the knowledge and programming
to address boys and men’s health. The project
community, especially those who work at the
KSPFN Health Services, attending this event integrated Freire’s (1970) ideas on power, shared
offered an opportunity to learn more about the discourse, and action by providing a context for
strength of the newly developed Mishoomsinaang First Nations men – a group of men who
Mentorship Program and see the importance, occupied a marginalised position in larger society
strength, and power of the program’s knowledge and whose voices were rarely heard – to become
36Volume 6 | Issue 2 | Article 3 – George et al.
active participants in examining their own The five themes – as resilience resources -
circumstances, creating their own knowledge, identified by the men served as therapeutic
and taking relevant action against health factors for the participants and helped to advance
inequality in their own communities. critical tools in prevention and intervention work
generally. Determined by the experiences, needs
Kettle & Stony Point Health Services Mental and preferences of First Nation men, resilience
Health, Addiction, and Violence Support resources can inform local-level strategies and
Program is now called the Community Wellness have implications for policy and practice in other
and Cultural Support Program. The program First Nations. Furthermore, they make possible
creatively restructured and broadened its funding further exploration into the mechanisms by
structure circa 2014 to include a broader range of which these resilience resources support healing
clinical interventions for the treatment of mental and the points at which prevention and
health and addiction challenges, in addition to intervention might be enhanced.
peer support opportunities, which at the time was
not a common use of base funding for most First Limitations of the ALANI Project
Nations communities in Canada. By developing The ALANI project and the resulting program
and implementing programming that assisted have some limitations. The men who were
boys and men in learning about their cultural involved in the Photovoice project described in
identity and putting into practice their roles and this paper took photographs of and provided
responsibilities, ALANI Project participants narratives for experiences somewhat specific to
expanded the program’s reach to be inclusive of their community. However, after initial
a much broader range of community members. implementation of the Mishoomsinaang
Importantly, the nature of the program Mentorship Program, additional men from
implemented represented a shift in peoples’ surrounding First Nation communities have
perceptions about health behavior and ways to participated in the program and its ongoing
overcome health disadvantages and promote development and have been influential in the
whole health. execution of programs which were available to
men from KSPFN and also the surrounding
As important as this project was to the
communities. Perhaps a more significant
community and its efforts to prioritise, expand,
limitation is that none of the men who
and improve on health and wellness programs
participated in ALANI Project or assisted with
and services, this project’s significance extends
developing and implementing programs for boys
far beyond a single community. This project
and men self-identified as being two-spirited or
places social determinants at the root of ill health
trans. Further work is needed to assess the extent
and at the centre of interventions that address it.
that this new program suits the needs of two-
It exposes the sensitivity of health and ill health
spirit and trans Indigenous males. Finally, an
to the social environment which has largely
evaluation of the program was not conducted. A
resulted from colonisation, including loss of
next step will be to conduct a formal evaluation
language and culture and disconnection from the
to provide evidence on program effectiveness
land (King et al. 2009). And it sheds light on the
and identify ways these programs can be
community strengths that First Nations men rely
improved so that evidence-based community
on to support healing. Historical, cultural, and
wellness programs with proven success can be
social factors not only work together to impede
widely disseminated.
whole health, but also work as protective factors
that enable resilience in the face of adversity. Just
as spiritual development, spiritual balance, an
ethic of responsibility, cultural identity, and
children as hope for the future helped men thrive Conclusion
in the face of adversity, so too might the Using a decolonising approach to addressing
development of strategies congruent with these historical trauma and the effects of colonisation
themes enable other men from other on boys and men, men participating in the
communities to move beyond mental illness, ALANI Project developed the Mishoomsinaang
substance abuse, and violence. Mentorship Program focused on resilience
37Published by Te Rau Ora, 2021
resources specific to their needs, including against Aboriginal women in Canada: An
spirituality, language, family ties and connection empirical analysis. Journal of Interpersonal Violence,
to the land. The research-to-action process and 18(1), 65–83.
resources developed in this project offer practical https://doi.org/10.1177/0886260502238541
and conceptual ideas for researchers, health care Castleden, H., Garvin, T., & First Nation, H.
providers and decision makers, community (2008). Modifying Photovoice for community-
leaders and mental health consumers alike who based participatory Indigenous research. Social
are looking to use strengths-based and culturally Science & Medicine, 66(6), 1393–1405.
relevant mental wellness supports for boys and https://doi.org/10.1016/j.socscimed.2007.11.03
men. It is hoped that knowledge and wisdom 0
gained from this project will benefit other
Chippewas of Kettle and Stony Point First
communities to improve Indigenous boys and Nation. (2020). History and Culture.
men’s health and well-being in Canada and https://kettlepoint.org/history-culture/
elsewhere.
Truth and Reconciliation Commission of Canada
(2015). Truth and Reconciliation Commission of
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About the authors:
Reading, C. L., & Wien, F. (2009b). Health
inequalities and social determinants of Aboriginal peoples’ Julie George is a First Nations member of
health. Retrieved from National Collaborating KSPFN, Manager of the KSPFN Mental Health,
Centre for Aboriginal Health website: internal- Addictions and Violence Program, and a Scientist
pdf://163.142.31.41/nccah-loppie- at the Centre for Addiction and Mental Health
wien_report.pdf (CAMH). She is involved in community-based
Restoule, J. P. (2008). The values carry on: mental wellness initiatives, based out of the
Aboriginal identity formation of the urban-raised KSPFN Health Centre, and that includes
generation. Canadian Journal of Native Education, traditional ceremonies, Indigenous healers, and
31(2), 15-33,174. Retrieved from internal- cultural programming.
pdf://121.226.169.209/The_Values_Carry_On_
Aborigina.pdf Melody Morton Ninomiya is non-Indigenous
and holds a Project Scientist position at CAMH
Ronzi, S., Pope, D., Orton, L., & Bruce, N.
(2016). Using photovoice methods to explore where she co-leads research projects with
older people’s perceptions of respect and social Indigenous communities, including KSPFN.
inclusion in cities: Opportunities, challenges and Projects that involve KSPFN, at the time of
solutions. SSM - Population Health, 2, 732–745. submitting this manuscript, are led by Julie
https://doi.org/10.1016/J.SSMPH.2016.09.004 George and Samantha Wells (co-PIs). Melody is
also involved in other research health and
Smith, L. T. (2012). Decolonizing methodologies: wellness projects that are Indigenous
Research and Indigenous peoples. New York: Zed
community-initiated and driven.
Books Ltd.
Smylie, J. K., Kaplan-Myrth, N., McShane, K., Kathryn Graham is non-Indigenous and a
Council, O., Nation, M. N. of O. F., Scientist Emeritus with CAMH. Her main
Pikwakanagan, … Tungasuuvingat. (2008). research areas of focus include gender, alcohol
Indigenous knowledge translation: baseline and violence, including both barroom and
findings in a qualitative study of the pathways of intimate partner violence. She was co-investigator
health knowledge in three Indigenous (with Julie George and Samantha Wells) on the
communities in Canada. Health Promotion Practice, earlier studies mentioned in the manuscript with
139–143.
Kettle & Stony Point First Nations and was
https://doi.org/10.1177/1524839907307993
involved in the grant development for the project
Tagalik, S. (2010). Inuit Qaujimajatuqangit: The role described in this manuscript.
of Indigenous knowledge in supporting wellness in Inuit
communities in Nunavut. National Collaborating Samantha Wells is non-Indigenous and a Senior
Centre for Aboriginal Health. Director and Scientist at CAMH. She is involved
in several mental health and wellness research
Thunderbird Partnership, F., & Health Canada.
(2015). First Nations mental wellness continuum projects with Indigenous communities. Central to
framework. Retrieved from Health Canada her research approach is extensive community
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