The role of language and cultural education in the health and well-being of

Indigenous populations in Canada

Mary Sikkes

University of British Columbia

ETEC 521-64A (Indigeneity, Technology, and Education)

Master of Educational Technology, University of British Columbia

Contact: tsikkes@sd54.bc.ca
 In her remarks in May 2015, Chief Justice Rt. Hon. Beverley McLachlin asserted that

Canada had committed cultural genocide including in the forbidding of Indigenous languages in

residential schools (Jewell, 2016, p. 99).

The oppression of traditional language and culture, sexual, physical, and mental abuses,

deaths, and continued trauma caused by colonization and residential schools have created an

intergenerational epidemic of poor health and well-being in Indigenous populations across

Canada. Traditional languages and cultures continue to be threatened by the effects of

colonialism, with at least ten of Canadas Indigenous languages already extinct (McIvor, et al.,

2009). The impact of this loss of language and culture has been profound. The connection

between the oppression and loss of cultural identity and language through residential school

education, the trauma resulting from the abuses suffered, and the subsequent repression of

emotions on the health of Indigenous populations is now clear. What is less clear is how

Indigenous language and culture will be effectively integrated into Canadian society and

educational curriculums to acknowledge and teach the importance and value of Indigenous

culture and language in our country. Reconciliation is not an aboriginal problem, it is a

Canadian problem. It involves all of us (Off & Douglas, 2015).

In First Nations cultures, the Medicine Wheel provides a holistic view of health that

includes mind, body, spirit, and emotions showing how language, culture and health are

interconnected (Oster, et al., 2014). The AFMC Primer on Population Health (n.d.) asserts by

imposing Western cultural values and laws, Canada profoundly influenced many determinants of

health for First Nations, Inuit and Mtis peoples citing specifically the creation of, and

inadequate resources on, reserves; forced placement in, and impact of, residential schools; loss of

language and culture; and systematic racism on Indigenous populations. In Canada, Aboriginal
children are born into a colonial legacy: low socioeconomic status, intergenerational trauma

associated with residential schooling, high rates of substance abuse, increased incidents of

interaction with the criminal justice system, and extensive loss of language and culture are but a

few of the indicators suggesting the immediate need for health promotion in Indigenous

communities (Greenwood, 2005). Greenwoods powerful statement outlines a jarringly

different reality from the one known to most non-Aboriginals in Canada. Decades after the last

residential school closed, the profound impact loss of culture and language continues to have on

Indigenous populations is finally being acknowledged.

The National Collaboration Centre for Aboriginal Health (2013) reports that while prior

to European contact, Indigenous peoples of Canada had fully functional systems of health

knowledgethe diseases and conflicts of colonization devastated Indigenous populations and

their systems of Indigenous health knowledge (p.3) resulting in significant health disparities

(p.1) between Aboriginal and non-Aboriginal Canadians. It goes on to identify numerous issues

impacting the health and well-being of Indigenous populations, including, but not limited to,

shortened life expectancy; diseases and death related to cigarette smoking, alcohol and drugs;

infectious disease burdens; increased suicide rates; and environmental contamination of food

sources, affecting the ability to live off the land. In a study conducted in Alberta, Canada, Oster,

et al. (2014) identified a significant correlation between loss of language and culture, and

prevalence of diabetes. Their powerful conclusion was First Nations that have been better able

to preserve their culture may be relatively protected from diabetes. An increasing amount of

evidence supports the idea that the continuity of language and culture contributes positively to

the health and well-being of Indigenous peoples; however, the loss of culture and language due

to colonization continues to have a profoundly negative impact on the health and well-being of
the Indigenous population (McIvor, Napoleon, and Dickie, 2009). The attempt to assimilate

Indigenous peoples through the forced removal of children from families, and language and

culture from communities, has resulted in a loss of identity, feelings of alienation, and a lack of

understanding and distrust between Indigenous and non-Indigenous Canadians (AFMC Primer

on Population Health, n.d.).

In relation to impacts on health and well-being, are issues around providing culturally

competent care and a culturally safe environment given the difficulties encountered by

Indigenous patients in the Canadian health care system, including a lack of feelings of safety,

acceptance, empathy and respect (OSullivan, 2013). Many Indigenous peoples tend to avoid

seeking medical care because of factors such as negative stereotypes and lingering racism

highlighting the importance of educating health care professionals about cultural differences that

exist, acknowledging Indigenous knowledges and traditions, showing empathy and respect, and

creating a safe and accepting environment for Indigenous patients (OSullivan, 2013). This in

turn has the potential to support Indigenous communities in healing from the trauma experienced

through colonialism and in reconnecting with traditional cultural practices. Today there are

centres like Anishnawbe Health Toronto, which aims to improve the health and well-being of

Aboriginal People in spirit, mind, emotion and body by providing Traditional Healing within a

multi-disciplinary health care model. This demonstrates how traditional Indigenous practices

can be integrated with western medicine, emphasizing the fact that it is both possible and

necessary to integrate Indigenous knowledges into all aspects of Canadian society, not simply

into classrooms.

By continuing to teach students in a traditional or technology-based classroom, educators

are continuing to teach using a dominant rather than Indigenous perspective. Instead, educators
must begin to integrate traditional Indigenous knowledges and experiences, in order to promote

emotional and physical well-being from an early age. In his TEDxEastVan talk, Chief Dr.

Robert Joseph shared a message of hope for reconciliation and emphasized the fact that we are

all one. When considering both the past and future, it is essential to acknowledge the wisdom

in Chief Dr. Josephs words and understand this is not Aboriginal history. This is Canada. This

is Canadian historyits a part of the history of the countrynot just an add-on if you have

extra time (Marker, n.d.).

When reflecting on the importance of preserving Indigenous language and culture, it is

essential to consider that an increasing number of Indigenous peoples are moving to urban

centres, while the majority of language programs remain on reserves (Jewell, 2016). Jewells

(2016) study highlights that as Indigenous populations in urban centres grow, it is more and more

important to increase exposure to and acceptance of Indigenous languages, both inside and

outside the home, to promote interest, value, study, and advocacy. In relation, a loss of language

and culture can contribute to a loss of family connections across generations. Greenwood (2005)

explains that traditional knowledges build upon knowledges that have been passed intact

through the generationsOne cannot understate the role of Indigenous languages in the

preservation, restoration and manifestation of new Indigenous knowledge. However, due to the

loss of language and culture, these knowledges are not necessarily passed on to younger

generations without specific and targeted teaching. Verna J. Kirkness (1998) argues that not

properly acknowledging the Elders is probably the most serious mistake we make as we attempt

to create a quality education for our people (as cited by McGregor, 2012, p. 296). However,

a loss of language may mean Elders and children no longer have a common language to

communicate through. During an interview with an elderly Cree woman from a northern
reserve, Archibald et al. (2003) asked, What language do you speak to your grandchildren?

The woman replied that she did not speak with her grandchildren as they only spoke English and

she only spoke Cree. The researcher reported, I was taken aback by this response as I thought

about all the things that this woman had to offer her grandchildren, but that without a common

language she would never have an opportunity to share. (n.p.) (as cited by Jewell, 2016, p. 100-

101).

Margo Greenwood (2005) examines early childhood programs for Indigenous children,

and the connection between health and well-being, and preservation of culture and traditions.

Greenwood discusses the diminished level of health for First Nations people across Canada and

questions the values and ideologies taught to First Nations youth through typical early childhood

development programs. In 1995, the Government of Canada introduced Aboriginal Head Start

programs to support early childhood intervention strategies and school readiness in on-reserve

First Nations communities. $59 million is spent annually to support nine thousand children in

over three hundred programs (Health Canada, 2011) focusing on six components: education,

health promotion, culture and language, nutrition, social support, and parental/family

involvement. Interestingly, the programming outline lists education and culture and

language as two separate components, opposing the idea that Indigenous knowledges must be

integrated to allow Indigenous students to feel accepted and valued within our education

systems. Greenwood (2005) draws attention to the fact that questions arise as to whether

programs and services for children implicitly or explicitly continue to colonize our children or

whether programs and services serve to impart concepts of Aboriginal citizenship and examines

the fact that programs are generally based on a "school readiness goal" that is often not

connected to the values and beliefs of Indigenous peoples.

 So how can educators help Indigenous children and youth reconnect with culture and

language in hopes of increasing connections, while at the same time decreasing the intimidation

and alienation (OSullivan, 2013; AFMC Primer on Population Health, n.d.) felt by Indigenous

communities? Greenwood (2005) emphasizes that a sense of cultural continuitybuilds

resiliency and results in demonstrated reductions of negative health outcomes, including youth

suicide showing a link between educating Indigenous children in culture, language and

traditions, and their future health and well-being. Heather McGregor (2012) addresses many

challenges, including time, resources, and funding, associated with redeveloping school

curriculums from Kindergarten through grade 12. However, when reflecting on the education of

Inuit students, McGregor points out the importance of curriculum change is not only linked to

increasing educational achievement amongst Inuit youth, but also with continuing to support

Inuit self-determination (p. 300), emphasizing that the redesign of curriculums in Canada to be

more culturally responsive has the potential for positive long-term results if implemented

effectively. Through their research, McIvor, Napoleon, and Dickie (2009) found hope in the

form of protective factors that emerged to combat identified health issues, and evidence that

the revitalization and integration of languages and cultures, in the form of six themes (land and

health, traditional medicine, spirituality, traditional foods, traditional activities and language)

contributed positively to the health and well-being of Indigenous populations. In redesigning

curriculums, care must be taken to incorporate an Indigenous perspective, as well as relating

concepts to Indigenous knowledges and experiences (McGregor, 2012; Kawagley & Barnhardt,

1998). In addition, partnerships must be formed between Indigenous communities, school

systems, families, and educators in order to truly integrate Indigenous knowledges, languages,

cultures and histories into classrooms (McGregor, 2012). Nicol, Archibald & Baker (2013)
stress that culturally responsive pedagogy is responsive to the cultural environment in which

students and schools are situated (p. 82), and found in their attempts to provide a culturally

responsive mathematics curriculum, that Indigenous learners engagement and interaction

increased with the integration of local Indigenous cultural knowledges; for example, crab traps,

fishing, and bentwood boxes were linked to various math concepts. While strategies for

incorporating Indigenous culture and language into curriculums and society will vary, they all

highlight the fact that it can be done, as well as the incredible importance of an integrated

experience for all learners.

The goal for us all, as Chief Dr. Robert Joseph powerfully expresses, is a society where

every kid knows that theyre important, that theyre valued, that theyre loved, and that they have

a future in our great country (time stamp: 9:37). All people need to feel that they belong and

are cared for by others within their society. By forcibly removing Indigenous culture and

language, colonization and subsequent stereotypes and racism, have removed the rights of

Indigenous peoples to feel accepted and valued within the society they are now part of, leading

to devastating mental and physical health consequences. By effectively integrating Indigenous

knowledges into all aspects of Canadian curriculums, beginning in early childhood education and

continuing through to graduation, Indigenous culture and language will become an increasingly

accepted and valued component of Canadian society and culture, allowing Indigenous learners to

feel valued and cared for throughout their educational careers and one would hope, ultimately,

throughout their entire lives.

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