scholarly journals Harvest Programs in First Nations of Subarctic Canada: The Benefits Go Beyond Addressing Food Security and Environmental Sustainability Issues

Author(s):  
Leonard J. S. Tsuji ◽  
Stephen R. J. Tsuji ◽  
Aleksandra M. Zuk ◽  
Roger Davey ◽  
Eric N. Liberda

By breaking down barriers that impacted the ability of subarctic First Nations people to harvest waterfowl, the Sharing-the-Harvest program provided a safe, nutritious, and culturally appropriate food (i.e., geese) to James Bay Cree communities while also helping to protect the environment by harvesting overabundant geese. However, the impacts extend beyond those described above. Thus, the objectives of the present paper are twofold: to document the food sharing networks of the Sharing-the-Harvest program; and to examine the benefits associated with the harvest program beyond food security and environmental sustainability issues, as revealed through semi-directed interviews. In the regional initiative, harvested geese were shared with all James Bay communities; sharing is an important part of Cree culture. Where detailed information was collected, the goose-sharing network reached 76% of the homes in one of the communities. Likewise, in the local initiative, the goose-sharing network had a 76% coverage rate of the homes in the community. Although decreasing food insecurity was an important focus of the harvest-sharing programs, there were other benefits, from an Indigenous perspective, of being on the land, as identified by the Cree harvesters through semi-directed interviews (e.g., the transmission of Indigenous knowledge, the strengthening of social networks, and the feeling of wellness while out on-the-land). Thus, by participating in the on-the-land harvest programs, the Cree gained benefits beyond those solely related to strengthening food security and contributing in part to environmental sustainability. The Sharing-the-Harvest protocol has the potential to be adapted and employed by other Indigenous (or marginalized) groups worldwide, to help improve health and wellness, while, also protecting the environment from overabundant and/or invasive species.

2005 ◽  
Vol 7 (9) ◽  
pp. 888 ◽  
Author(s):  
Leonard J. S. Tsuji ◽  
Bruce C. Wainman ◽  
Ian D. Martin ◽  
Jean-Philippe Weber ◽  
Celine Sutherland ◽  
...  

2019 ◽  
Vol 10 (4) ◽  
Author(s):  
Martine C. Lévesque ◽  
Susan Law ◽  
Jill Torrie ◽  
Robert Carlin ◽  
Lucy Trapper ◽  
...  

Successful responses to the Truth and Reconciliation Commission of Canada's (TRC, 2015) Calls to Action require “joint leadership, trust-building, and transparency” between Canadian public institutions and First Nations. In the area of health and wellness, community participation in priority setting and planning constitutes one important step forward. In 2013, the Québec Cree regional health and social services agency launched a unique wellness planning initiative involving community participation in regional level policy-making. This article reports on a qualitative study conducted with key agency staff, an early component of a broader developmental participatory evaluation. Focusing on contextual challenges to and ways forward on community participation in planning, thematic analysis of 17 semi-structured interviews revealed important nuances between Cree and non-Cree perspectives: These perspectives reflected an empowerment versus a utilitarian view of participation, respectively. Cree Elders consulted on these results highlighted the ontological and epistemological distinction of Cree perspectives, and the importance of bringing these forth. These interpretations point to the relevance of extending cultural safety to institution-level processes bearing on relationships with communities and potentially building capacity for participation.


2013 ◽  
Vol 17 (1) ◽  
pp. 31-39 ◽  
Author(s):  
Kelly Skinner ◽  
Rhona M Hanning ◽  
Leonard JS Tsuji

AbstractObjectiveTo measure and describe the prevalence and severity of household food insecurity in a remote on-reserve First Nations community using the Household Food Security Survey Module (HFSSM) and to evaluate the perceived relevance of the HFSSM for this population.DesignHousehold food security status was determined from the eighteen-item HFSSM following the classifications developed by Health Canada for the Canadian Community Health Survey, Cycle 2·2 Nutrition. One adult from each household in the community was invited to complete the HFSSM and to comment on its relevance as a tool to measure food security for First Nations communities.SettingSub-Arctic Ontario, Canada.SubjectsHouseholds (n64).ResultsSeventy per cent of households were food insecure, 17 % severely and 53 % moderately. The prevalence of food insecurity in households with children was 76 %. Among respondents from homes rated as having severe food insecurity, all (100 %) reported worrying that food would run out, times when food didn't last and there wasn't money to buy more, and times when they couldn't afford to eat balanced meals. The majority of respondents felt the HFSSM did not capture an accurate picture of food security for their situation. Aspects missing from the HFSSM included the high cost of market food and the incorporation of traditional food practices.ConclusionsA high prevalence of household food insecurity was reported in this community. On-reserve remote First Nations communities may be more susceptible to food insecurity than off-reserve Aboriginal populations. Initiatives that promote food security for this vulnerable population are needed.


Author(s):  
Michael Mascarenhas

Three very different field sites—First Nations communities in Canada, water charities in the Global South, and the US cities of Flint and Detroit, Michigan—point to the increasing precariousness of water access for historically marginalized groups, including Indigenous peoples, African Americans, and people of color around the globe. This multi-sited ethnography underscores a common theme: power and racism lie deep in the core of today’s global water crisis. These cases reveal the concrete mechanisms, strategies, and interconnections that are galvanized by the economic, political, and racial projects of neoliberalism. In this sense neoliberalism is not only downsizing democracy but also creating both the material and ideological forces for a new form of discrimination in the provision of drinking water around the globe. These cases suggest that contemporary notions of environmental and social justice will largely hinge on how we come to think about water in the twenty-first century.


2020 ◽  
Vol 9 (2) ◽  
Author(s):  
Luh Putu Puspawati ◽  
I Made Swastika ◽  
Tjokorda Udiana Nindhia Pemayun ◽  
Tjokorda Gde Tirta Nindhia

Historically the tradition of male calf release in Tambakan Villlage was initiated from the vow of the defeated soldier of the kingdom of Buleleng over the kingdom of Bangli in the Island of Bali in the region of present day Indonesia. The defeated soldiers of Buleleng were hiding in the forest around the presentday village of Tambakan, Buleleng, Bali. All the soldiers vowed to the Deity dwelling in the forest to hand over a male calf if they survived the pursuit of the enemy. In the end, the enemy could not find them and the soldiers remained in the forest and continued their lives there. The village was named as Tambakan, meaning a buffer of enemy attack. The village was surrounded by a fence made from bamboo during that time. The soldiers then paid their vows by releasing male calves into the forest. This historical incident then developed to become a belief of the local peoples that if they vow to release a male calf to the Deity, then their wish will be fulfilled. Indeed many wishes of the people did come true when they released a male calf to the forest. Consequently, the population of the bulls increased in the forest, and by the influence of the Hindu Tantra sect, about 23 bulls from the forest are taken out every 2 years to be sacrificed in the temples addressed to Goddess of Durga. The meat of the sacrificed bulls is then distributed to the members of the village to be consumed. The releases of male calves gives benefit to environmental sustainability and the distribution of the meat after sacrificing guarantees food security for the people.


2021 ◽  
pp. 1-7
Author(s):  
Linda Michelle Deravin ◽  
Judith Anderson ◽  
Nicole Mahara

SAGE Open ◽  
2021 ◽  
Vol 11 (2) ◽  
pp. 215824402110168
Author(s):  
Warren Kealy-Bateman ◽  
Georgina M. Gorman ◽  
Adam P. Carroll

There is often a sociocultural distance between medical practitioners and patients. We bridge that gap in the therapeutic alliance via improved cultural competence and an understanding of the person in their context. The traditional approach in medical education has been of learning via expert-designed curricula, which may tend to mirror the knowledge and needs of the experts. This places individuals at risk who come from culturally and linguistically diverse groups (CALD) with known health disparities: minority groups (e.g., African American); First Nations’ people; immigrants and refugees; people who speak nondominant languages; and lesbian, gay, bisexual, transgender people. The authors briefly review the complex area of cultural competency and teaching delivery. The authors survey the Australian population to provide a tangible example of complex cultural diversity amid curriculum challenges. An evidence-based approach that recognizes specific health inequity; the inclusion of CALD stakeholders, students, care professionals, and education professionals; and codesign and coproduction of curriculum components is recommended. This method of people’s own stories and collaboration may be applied in any international context, correctly calibrating the learning experience. The aim is for medical students to improve their knowledge of self, others, others within groups, and recognition of unconscious biases to achieve better health outcomes within their specific communities.


2020 ◽  
Vol 79 (Suppl 1) ◽  
pp. 1251.1-1252
Author(s):  
E. C. De Moel ◽  
V. Derksen ◽  
L. A. Trouw ◽  
C. Terao ◽  
M. Tikly ◽  
...  

Background:Rheumatoid arthritis (RA) has been described in virtually every ethnic population. Most RA patients harbor anti-modified protein antibodies (AMPAs), including anti-citrullinated protein (ACPA), anti-carbamylated protein (anti-CarP), anti-malondialdehyde acetaldehyde (anti-MAA), and anti-acetylated protein antibodies (AAPA). However, it is unclear whether differences exist in the AMPA response between different ethnic groups. Such differences could provide new clues to genetic and environmental factors contributing to autoantibody development.Objectives:To investigate the prevalence of different AMPA in four ethnically diverse RA populations, and their association with smoking.Methods:Enzyme-linked immunosorbent assays were used to measure anti-CarP IgG, anti-MAA IgG (both in-house), and anti-acetylated vimentin IgG (Orgentec) in ACPA-positive sera of Dutch (NL, n=103), Japanese (JP, n=174), Canadian First Nations People (FN, n=100), and black South Africans (SA, n=67) fulfilling the 1987 ACR classification criteria for RA. Ethnicity-matched local healthy controls were used to calculate cohort-specific cut-offs. Logistic regression was used to identify whether ever-smoking was associated with AMPA seropositivity in each cohort, corrected for age, gender, and disease duration. Random-effects meta-analysis was used to pool the resulting odds ratios (OR).Results:For all three AMPAs, median levels were higher in FN and especially SA than NL and JP patients (Figure 1). The median autoantibody levels in arbitrary units (in % of patients positive) for NL, JP, FN and SA RA patients were: anti-CarP IgG: 1157 (47%), 994 (43%), 1642 (58%) and 2336 (76%) (p<0.001); anti-MAA IgG: 131 (29%), 179 (22%), 251 (29%) and 257 (53%) (p<0.001); AAPA: 133 (20%), 136 (17%), 153 (38%) and 316 (28%) (p<0.001). Prevalence, meaning positivity, also differed significantly between cohorts for all AMPAs (p<0.001).There were also marked differences in total IgG levels in mean (SD) g/L: 13 (4) for NL, 17 (6) for JP, 18 (6) for FN, and 25 (8) for SA (p<0.001). When the autoantibody levels were normalized to total IgG, the differences in became less pronounced between cohorts (Figure 2). The median arbitrary units per g/L Total IgG for NL, JP, FN and SA RA patients were: anti-CarP IgG: 54, 25, 53, and 79; anti-MAA IgG: 6, 5, 8, and 9; and AAPA: 2, 2, 2, and 3, suggesting that autoantibody level differences may partly correspond to cohort-specific differences in total IgG, although the overall trend of higher levels in SA persisted. There was no association between smoking and anti-CarP or anti-MAA positivity, with pooled OR (95% CI) of 1.31 (0.79-2.18) and 0.85 (0.46-1.56), respectively. However, smoking was positively and consistently associated with AAPA positivity in each cohort: pooled OR (95% CI) of 2.01 (1.06-3.81).Conclusion:In these ACPA-positive ethnically diverse RA populations, levels and prevalence of various AMPAs differ, suggesting that ethnic background and environment may influence the development of the autoantibody response in RA. Despite these differences, our results imply smoking as a consistent risk factor for AAPA across different ethnic backgrounds.Disclosure of Interests:Emma C. de Moel: None declared, Veerle Derksen: None declared, Leendert A Trouw: None declared, Chikashi Terao: None declared, Mohammed Tikly: None declared, Hani El-Gabalawy: None declared, Holger Bang Grant/research support from: Employee of Orgentec Diagnostika, Thomas Huizinga Grant/research support from: Ablynx, Bristol-Myers Squibb, Roche, Sanofi, Consultant of: Ablynx, Bristol-Myers Squibb, Roche, Sanofi, Rene Toes: None declared, Diane van der Woude: None declared


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