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Acknowledgements This review is framed within the context of Pathways2Equity: Youth-led, IndigenousFocussed, Gender-Transformative, Arts-Based Approaches to Challenging Gender Norms in Addressing GBV. This is a three-year project that uses gender-transformative approaches to dismantle harmful gender norms, create safer relationships and advance towards ending gender-based violence (GBV) which has been exacerbated by COVID-19. Driven by Indigenous youth (groups of girls and young women working alongside groups of boys and young men, in all their diversity) we build upon ongoing arts-based work with Indigenous girls in Eskasoni, Rankin Inlet, and Treaty 6/Traditional Homeland of the Métis/Saskatoon addressing GBV. Critically, these girl groups have identified the need to engage boys in work needed to disrupt broader social norms and structures that contribute to harmful gender stereotypes, inequality and ultimately fuel GBV. Pathways2Equity s is supported through the Women and Gender Equality Canada (WAGE) Feminist Response and Recovery Fund as part of the Women’s Program. Project number NA21745.
Recommended citation: Skahan, G. (2022). Collaborative masculinities: Indigenous young men building positive masculinities and engaging in gender-based violence prevention: A review of literature, approaches, and programs. The Participatory Cultures Lab. © McGill University, 2022
This working document is meant to expand! For more information, or to submit your recommendations to: Claudia Mitchell, Project Director: claudia.mitchell@mcgill.ca Leann Brown, Project Coordinator: leann.brown@mcgill.ca 2
TABLE OF CONTENTS TABLE OF CONTENTS .......................................................................................................... 3 Context ...................................................................................................................................... 4 Overview ................................................................................................................................... 5 Conducting the Review ............................................................................................................... 6
Part 1: Colonial Violence and Intergenerational Trauma ....................................................... 8 Pre-colonial Indigenous Conceptions of Gender............................................................................ 8 Indian Act .................................................................................................................................. 9 Residential Schools and Intergenerational Colonial Trauma ........................................................ 10 Breaking of Traditional Gender Roles ......................................................................................... 10 Colonial Hegemonic Masculinity ................................................................................................ 11
Part 2: Critical Issues and Paths Forward ........................................................................... 12 Boys and Young Men ................................................................................................................ 12 Mental Health, Substance Use, and Sexual Health ...................................................................... 13 Health and Social Service Inadequacies ...................................................................................... 13 Incarceration and Crime: The Colonial Present ........................................................................... 14 Land-based Programming ......................................................................................................... 14 Participatory and Arts-based Research....................................................................................... 15 Photovoice for Wellness ............................................................................................................ 16 Graphic Facilitation for Sexual Health ........................................................................................ 16
Part 3: Prevention and Interventions: what, where, how, and cultural relevance ................. 18 Culturally Grounded Programming and Holistic Perspectives ...................................................... 18 Programs with Boys and Young Men.......................................................................................... 19 Other Programs with Men......................................................................................................... 26
Next Steps ....................................................................................................................... 30 References ....................................................................................................................... 31 !
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Collaborative Masculinities: Indigenous Young Men Building Positive Masculinities and Engaging in GenderBased Violence Prevention A review of literature, approaches and programs Situating the review Context As 2022 begins, we approach the two-year mark of the ongoing COVID-19 pandemic. In times of crises, such as the current pandemic, rates of domestic violence have been found to increase (Power et al, 2020). Given this, and the fact that in Canada, Indigenous women are 2.5 times more likely to experience violence than non-Indigenous women (Power et al, 2020), it is more important than ever to be carrying out gender-based violence prevention work. As well as being identified as a need by Indigenous girls and young women, the need for this work to implicate boys and young men was also recently reported at the national level by Canada’s Women and Gender Equality department, as a result of a series of national round table discussions with community stakeholders (Monsef et al, 2019). The recently elected federal Women and Gender Equality minister Marci Ien has also identified working with men as a priority in order to address the roots of gender-based violence (The Canadian Press, 2021). While recognition is increasing around the need to ramp up efforts around gender-based violence prevention and engage men in doing so, much work urgently remains to be done. This review is entitled “Collaborative masculinities” to speak to the many ways in which the development of healthy masculinities is supported. While explicitly addressing gender norms and violence is one way to nurture positive masculinities, the following review demonstrates that when men are supported in all dimensions of their health and wellbeing, and when programs and interventions account for ongoing colonial contexts in which violence happens in, this also supports the development of positive masculinities. Calling-in Indigenous boys and young men to the movement to end violence, rediscover healthy masculinities and make 4
healing, safety, and freedom a reality for all young people is a collaborative process. This review draws on work being done with Indigenous young men and boys across Canada that addresses diverse and co-constructive pillars of wellbeing.
Overview The purpose of this document is to provide a broad overview of the academic and gray literature that exists on issues facing Indigenous men and boys in Canada, as well as some examples of existing initiatives, programs and interventions targeting this population group. As Crooks and colleagues (2019) demonstrate in their review, there is an alarming lack of culturally appropriate prevention programs for Indigenous boys and young men, in particular ones which are culturally responsive and grounded in an understanding of colonial, patriarchal violence. In order to understand the issues that Indigenous men and boys face, it is first necessary to speak of colonial violence and intergenerational trauma. Centering the context of historical and ongoing colonial violence is a vital part of this conversation as we consider how Indigenous men are routinely blamed for the violence that Indigenous women experience (Innes, 2015). After laying this groundwork, this document explores current problems and obstacles facing Indigenous young men and boys. Finally, this document finishes with an overview of some of the programming and initiatives that exist across Canada to specifically serve young Indigenous men and boys. The term Indigenous is used throughout this document to refer to First Nation, Métis and Inuit peoples.
Why Young Men and Boys? Men and boys are recognized as having a crucial role to play in gender-based violence prevention (Monsef et al, 2019; Peacock and Barker, 2014). On the national and international stage, the United Nations Commission on the Status of Women, and Canada’s Women and Gender Equality department both recognize the need to fully engage men and boys in order to truly advance gender equality (Monsef et al, 2019). This is in part because of the well-known fact that men perpetrate most acts gender-based violence, but also because they have the 5
potential to act as impactful allies. There is also a growing body of research that shows that widespread norms about masculinity and what it means to ‘be a man’ are an important factor in the perpetuation of gender inequalities and gendered violence (Jewkes et al, 2014; Peacock and Barker, 2014). It is important for men themselves to be engaged in changing harmful norms around masculinity, as by changing their own behaviors and attitudes, they are acting as role models for other to do so as well, as men are powerfully impacted by the behavior of peers (Flood, 2006). It should be noted that while in some cases men and boys gain from gendered power imbalances, they also suffer from consequences of it and can therefore gain by fighting against it. For example, men must deal with harmful stereotypes around masculinity, and the consequences of not meeting these narrow expectations and ideals. They also must deal with the consequences of violence impacting the women they care for. Furthermore, they themselves can also experience violence at the hands of other men – violence which is fed by harmful notions of masculinity (Monsef et al, 2019; Peacock and Barker, 2014). As Peacock and Barker (2014) also aptly note, “it is also in men’s interest to change because relationships based on equality and mutual respect are far more satisfying than those based on fear and domination” (p. 582). Regardless of the multitude of benefits of greater gender equality for men, it is important to note that framing this issue as being in men’s interest has been criticized, as it can certainly be argued that they have an ethical responsibility to do so, regardless of whether they benefit (Pease, 2008).
Conducting the Review This review was done through the months of October to December 2021. Academic research, organizational and governmental reports, news articles, social media, and organizations’ websites were drawn from. The literature and programs that are examined are from 2006 to 2021 and are geographically limited to Canada. Most of the programs are, to the best of our knowledge, ongoing, although as this document ages, some of the programs are likely to end. We hope that the information about them can still be useful.
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Google Scholar was used to find academic literature, and the rest of the material and information came from Google searches, and word of mouth. Some keys words that were used to find both the academic literature and information on programming were, ‘Indigenous,’ ‘aboriginal,’ ‘boys,’ youth,’ ‘First Nation,’ ‘Inuit,’ ‘Métis,’ ‘men,’ ‘masculinities,’ ‘gender-based violence,’ and ‘prevention.’ While this review was meant to focus on boys and young men, the definition of ‘youth’ and ‘young people’ and the division between men and young men varies across cultures, spaces, and places (according to the UN definition, a ‘youth’ constitutes anyone between the age of 15 and 24, but there is an understanding that other UN entities and member states define youth differently (United Nations, 2013)). Therefore, it was most useful to also include literature and programming that was identified as being about men, as well as young men and boys.
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Part 1: Colonial Violence and Intergenerational Trauma Colonization of the land that is currently known as Canada caused immense shifts and ruptures within Indigenous communities. The racism and sexism that colonizers brought with them triggered these shifts (Cannon, 2019) and dramatically impacted ways of living in Indigenous communities. Understandings of gender were profoundly altered through enforced laws and policies that specifically targeted Indigenous notions of gender. State-imposed colonial violence, which entrenched racism and sexism, continues to impact Indigenous peoples today through intergenerational and ongoing trauma. The following section examines the link between patriarchy and colonialism which is vital for framing the issues which Indigenous young men and boys currently face.
Pre-colonial Indigenous Conceptions of Gender Before European contact, gender roles among men and women in Indigenous communities were marked by egalitarian relations, sharing, and cooperation (Cannon, 2019). Men and women occupied different but complementary roles, and Indigenous women’s roles and responsibilities were historically valued in stark contrast to those of Christian European women (Biderman et al, 2021). Matrilineality was also common among many Indigenous communities, as was the notion of gender complementarity, meaning power was shared (Antone, 2015; Tatonetti, 2015). Two-Spirit individuals – individuals who either adopted a different gender presentation other than which was assumed based on their biological sex, or who engaged in sexual relationships with people of the same gender – existed in different Indigenous nations across North America (Lang, 2016). As Leah Sneider noted in speaking from the perspective of pre-colonial gender relations, “Indigenous identity has little to nothing to do with biological sex or associated roles based on systems of power but rather a holistic understanding of presence or being in the world, which is built into ceremonies where men, women, and Two-Spirit people partake in particular roles and activities” (2015, p.67). The respect and normalization of Two-Spirit people within many Indigenous communities is also
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further proof of the different conceptions of gender that were held at the time. The forced shift in these conceptions of gender by colonizers was central to the colonization process.
Indian Act Indigenous communities’ pre-colonial conceptions of gender were purposefully targeted for elimination through explicitly racist and sexist colonial legislation that aimed to fundamentally shift Indigenous ways of being. These conceptions of gender were understood to be a threat to assimilation of Indigenous peoples by colonizers. The Indian Act was the first piece of legislation that Canada passed after Confederation concerning Indigenous people. However, the racism and sexism that formed the basis for the Indian Act was preceded by many prior paternalist colonial laws, which were formed by European understandings of women, gender and whiteness (Cannon, 2019; Morgensen, 2015). These prior laws touched on many aspects of life, such as marriage, female domesticity, and social structures. Even the reserve system inscribed women as inferior, by putting Indigenous men in charge of land and therefore removing autonomy from women. These early laws that altered women’s roles were subsumed into the Indian Act, and over the next century, many amendments were made to this act to keep women in an inferior position. For example, amendments were made that enabled Indigenous men to vote in federal elections, but not women. Another amendment made Indigenous widows’ inheritance dependent on her “moral character,” which was judged by a non-Indigenous government official (Cannon, 2019). Further under the Indian Act, Indigenous women who married nonIndigenous men lost their status and the ability to pass status on to their children. As such, patrilineality was forced upon Indigenous communities, meaning Indian status was only passed to children through men (Morgensen, 2015). In this time a woman and her children’s Indian status became legally dependent on that of her husband and/or the father of her children. After 116 years of this policy, Bill C-31 or the bill to amend the Indian Act was passed in 1985, attempting to bring the Indian Act in line with the gender equality described under the Canadian Charter of Rights and Freedoms (First Nations Studies Program, The University of British Columbia, 2009; Indigenous Corporate Training Inc, 2012). To this day, the descendants 9
of Indigenous women who lost their status by marrying non-Indigenous men are fighting to receive Indian status or themselves and their children (Indigenous Corporate Inc Training, 2012). In this way, the Indian Act created a distinct form of racialized oppression toward Indigenous women which is foundational to understanding gender relations among Indigenous peoples today.
Residential Schools and Intergenerational Colonial Trauma The residential school system had devastating and far-reaching effects on Indigenous communities across Canada. It is widely recognized for its violent intergenerational legacy (Biderman et al, 2021; George et al, 2019; Hacket et al, 2021, TRC, 2015). While many colonial policies negatively impacted Indigenous peoples, residential schools are understood to have had some of the most deleterious effects (Wilk et al, 2017). Between the 1870’s and 1990’s, 150 000 Inuit, Métis and First Nation children were forced to attend schools outside of their communities with the explicit goal of replacing their culture, language and beliefs with those of Christian Europeans. Children experienced extensive physical, emotional, and sexual abuse in the name of assimilation. The experience of being forcefully removed from home, compounded by the abuse and mistreatment experienced in these schools caused immense harm. Much research shows that the issues that many Indigenous communities face such as poverty, addiction, child neglect, and violence are related to the horrors that were experienced in these schools (Brownridge et al, 2017; George et al, 2019; Hacket et al, 2021; Wilk et al, 2017). The intergenerational trauma stemming from this violence continues to reverberate today in many families and communities and cannot be understated.
Breaking of Traditional Gender Roles When children were forcibly removed from their homes to go to residential schools, familial bonds were disrupted, which further heightened the negative effects that residential schools had. Traditional knowledge sharing about gendered roles and responsibilities, which was normally passed down through families, was no longer possible (George et al, 2021). Stigma and shame surrounding sex, and hierarchical gender relations were also forcibly 10
imposed on children in residential schools. Other colonial policies, such as forced relocation from traditional land, and the banning of cultural ceremonies, also had profound effects on Indigenous children’s ability to learn their culture (including information surrounding sexual health and wellbeing) and subsequently fulfil usual gender roles and responsibilities (George et al, 2021; Hackett et al, 2021).
Colonial Hegemonic Masculinity Hegemonic masculinities, a concept initially articulated by Raewyn Connell, has been used by multiple scholars in explaining the historical and ongoing devaluing of Indigenous masculinities (Biderman et al, 2021; Hacket et al, 2021). Indigenous masculinities have been and continue to be devalued by comparing them to a white, often violent, hegemonic standard of masculinity, which is considered superior. This devaluing continues to wreak havoc in communities today, notably through issues such as homophobia, male dominance and the notion that asking for help signifies weakness, all of which exacerbate existing social and health issues among Indigenous men.
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Part 2: Critical Issues and Paths Forward Canada’s colonial past has formed the critical issues of the colonial present that face Indigenous young men and boys. While there is much diversity among this group, there are also many recurring patterns in the challenges that they face. Indigenous boys and young men are unquestionably over-represented when it comes to a myriad of physical, emotional, and social issues (Biderman et al, 2021; Hacket et al, 2021). Despite how these trends would appear to demand urgent and immediate action, there are not a corresponding number of programs and initiatives aimed at preventing these issues. This is starkly apparent in both the gray and academic literature pertaining to prevention of issues among Indigenous boys and young men. The lack of literature on this subject also speaks to this blind spot. While few of the sources reviewed in the following section pertain specifically to boys and young men (due to the limited availability of such sources), we consider that literature on Indigenous men generally is also very pertinent to the lives of young men. Below, some of the critical issues that this group faces are explored, and then some promising paths in research and interventions are considered.
Boys and Young Men The quantity of research on young men Indigenous men specifically is considerably smaller than that on Indigenous men more generally. However, what does exist shows that Indigenous male youth face enormous obstacles to good health and wellbeing. Colonialism and racism have led to such critical mental health issues that suicide has become an epidemic among Indigenous youth across the country (Kumar & Tjepkema, 2019; Kral, 2013). In Nunavut, the suicide rate is one of the highest in the world. Rates of suicide among male youth in that province are up to ten times higher than the national Canadian average (Kral, 2013). Among First Nations male youth, it is four times higher than the national average, although ten times higher for those male youth who reside on reserves (Kumar & Tjepkema, 2019). Another area where Indigenous youth are over-represented is homelessness. In particular, LGBTQ2I youth are most at risk for experiencing homelessness (Kidd et al, 2018).
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Mental Health, Substance Use, and Sexual Health Many sources show that Indigenous men are overrepresented when it comes to various health issues (Biderman et al, 2021; George et al, 2019; Government of Canada, 2020; Ontario Federation of Indigenous Friendship Centres, 2016). The Ontario Federation of Indigenous Friendship Centres (2016) issued a position statement on urban Indigenous health which showed that Indigenous peoples in Canada suffer more from a variety of illness and diseases (premature death, chronic conditions) compared to non-Indigenous peoples. Suicide rates and mental illness can be found more among Indigenous men (George et al, 2019), and the life expectancy for Indigenous men is 10 years below that of non-Indigenous men (Government of Canada, 2020). In terms of sexual health, there are higher rates of STI’s, sexual violence, and teen parenthood among Indigenous men compared to their non-Indigenous counterparts (Biderman et al, 2021). The systemic barriers that Indigenous peoples face in the health care system make these issue worse.
Health and Social Service Inadequacies Systemic discrimination in health services across Canada is a critical issue and has received more attention in mainstream conversations since the high-profile murder of Joyce Echaquan in September 2020 in Quebec (Wylie et al, 2021). Many studies that focus on Indigenous men’s health confirm this, and report on them experiencing discrimination when seeking out health and social services (George et al, 2019; Ontario Federation of Indigenous Friendship Centres, 2016). Additional barriers, such as financial cost and a lack of culturally grounded and nearby available resources compound these issues and make it harder for Indigenous men to receive the help they need when experiencing mental and/or physical health issues (George et al, 2019; George et al, 2021). These challenges are all layered with the additional harmful yet pervasive notion that asking for help is often considered to be weak and therefore not masculine (Hackett et al, 2021). Given the already high rates of health issues among Indigenous peoples the need to create health and social systems that meet the needs of Indigenous peoples is especially urgent.
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Incarceration and Crime: The Colonial Present Canada’s prisons have been referred to as the ‘new residential schools’ (MacDonald, 2016) because of the ways in which colonial policies continue to impact and punish Indigenous peoples, and shape the conditions of their lives, resulting in their major over-representation Canada’s correctional services. The Truth and Reconciliation Commission (2015) has also pointed to residential schools as being at the root of the current overincarceration of Indigenous peoples. In 2016/ 2017, Indigenous male youth made up 47% of those admitted into carceral institutions in Canada and Indigenous male adults made up 28% (Malakieh, 2018). Considering Indigenous peoples account for only 4% of the population in Canada, they are disproportionately represented. The same can be said for Indigenous women. Substance abuse, violence, and poverty, which are all issues that stem from harmful colonial policies and institutions, are part of the reason Indigenous men are over-represented, as is institutional and individual racism and profiling (Piché, 2015), and as such, any discussion of the incarceration of Indigenous men must account for Canada’s colonial past. It is important to note that Indigenous men also make up a sizable percentage of the victims of violent crimes. For example, in 2018, Indigenous peoples made up a staggering 22% of all homicide victims in Canada, 69% of which are male (Government of Canada, 2019).
Land-based Programming Land-based programs are an example of culturally based programming that has shown a lot of promise for improving the wellbeing of Indigenous men and boys. Hacket and colleagues (2021) write about how traditionally, land-based skills were central to Indigenous notions of masculinities. Bidwewidam Indigenous Masculinities, a project that was carried out between 2011 and 2013 across Canada to encourage conversation between Indigenous men about masculinities, and to create a network of researchers, program and policy makers and community members, echoed this praise for land-based programs (Innes and Anderson, 2015). Themes that emerged from the Bidwewidam Indigenous Masculinites project were around roles and responsibilities, culture, relationships, community, and land. Three of the eight men and boys’ groups that participated in Bidwewidam Indigenous Masculinities mentioned 14
specifically how land-based programs to teach young people traditional value systems instill positive notions of masculinity because of the sense of responsibility, respect, and relationship building that is so central to land-based activities. In Nunavut, the Young Hunters’ program, which is a land-based program that teaches young boys about sustainable harvesting, has been effective in preventing suicide, according to community members (Movember, 2019). Landbased healing interventions have also been recognized as being beneficial to the community as a whole, and thus these interventions do not always necessarily target one gender specifically but rather all community members (Redvers et al, 2021).
Participatory and Arts-based Research Participatory and arts-based research is increasingly emerging to build culturally relevant knowledge for marginalized communities, including Indigenous young men (Doria et al, 2019; George et al, 2019; Henry and Tait, 2016). Graphic facilitation and photovoice are two research methods that have been used in research among Indigenous young men. Given the lack of research that has historically been done ‘by and for’ Indigenous communities, these methodologies may have transformative knowledge-building potential (Doria et al, 2019) as they allow for a greater distribution of power among researchers and participants since participants have greater voice. This can improve the experience of knowledge production for those involved and allow for knowledge creation that is more useful and relevant to communities participating.
Photovoice for Building Knowledge About Gangs Robert Henry, an Indigenous scholar who focuses on Indigenous street gangs, identity, and masculinity, used photovoice as a research method to better understand the lives of Indigenous men in street gangs. Participants for the project were recruited from STR8 UP, an organization based in Saskatoon that aims to help people transition out of gangs. Henry provided participants with digital cameras which they then used to take photos related to their lives and identities. This method was used to engage his participants more in the research 15
process and help them consider difficult topics and experiences. Henry and Tait (2016) noted, “through reflexivity, photovoice methods can then be used as a tool to support Indigenous male ex-gang members as they reflect back on their life history and the connections to masculinity, identity, and street gangs.” Photovoice, in this context, was used to try to value the expertise research participants have. This method provided a rich way to examine a topic which is difficult to study, due to the understandable reluctance of gang members about divulging information about their gang membership. Through photovoice, this project helped develop knowledge that is culturally relevant on a topic that is often studied only through the lens of either the criminal justice system or people who work with gang members, and not those who are in gangs themselves (Henry and Tait, 2016).
Photovoice for Wellness In Kettle and Stony Point First Nation, a First Nation community in Ontario, a wellness program was created from a participatory action research (PAR) project with men who had sought services for mental illness, substance abuse, and/or violence (George et al, 2021). This participatory action research project used photovoice used to deepen knowledge of men’s health and wellness and gather the information needed for developing a wellness program. Themes that emerged from the project photos included the need for decolonizing healthcare and focusing wellness and healing around spirituality and cultural identity. This project led to the creation of Mishoomsinaang Mentorship Program, a culturally grounded health and wellness mentorship program for men and boys (George et al, 2021). This research project process provided space for Indigenous men and boys to advocate for their own needs and act on pressing issues that they were facing.
Graphic Facilitation for Sexual Health Graphic facilitation was used a way to explore issues related to Indigenous boys and men’s sexual health in study done with Indigenous community members from Atlantic Canada in Halifax, Nova Scotia (Doria et al, 2019). This project entailed a graphic designer recording what participants said using words and drawings during a conversation about sexual health. 16
Oral and visual storytelling are central to Indigenous ways of knowing, so in this way this method was culturally relevant. Graphic facilitation also provided transparency, and showed that conversations were being accurately recorded, so participants had more control over the narrative than in traditional research (Doria et al, 2019). Given the history of research in Indigenous communities often being done by non-Indigenous people who do not necessarily have a good understand of community issues, this participant-led method is one that can help build trust that the information that is being collected is accurate, which in turn, can lead to more relevant and useful knowledge creation for Indigenous communities.
Participatory Approaches to Understanding Sexual Violence In Eskasoni, Nova Scotia, a research project was carried out with young men between the ages of 18 and 23 to further knowledge around solutions to sexual violence. Building on work previously done by young Indigenous men and women beginning in 2016 in the context of the research project Networks for Change and Wellbeing, this youth-led project “aimed at initiating conversations around relationships, community and violence as it relates to sex, sexuality, and sexual violence” (Living by the Seven Sacred Teachings, n.d.). Through reflective activities such as body maps and solution trees, participants identified what positive notions of masculinity are. Some key findings that emerged around masculinity aligned with Indigenous Seven Sacred Teachings, such as being supportive, empathetic, and confident. Having role models within the community were identified as being critical to build these traits and skills that support healthy development of masculinity.
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Part 3: Prevention and Interventions: what, where, how, and cultural relevance Culturally Grounded Programming and Holistic Perspectives The need for culturally based programs, policies, and interventions are widely understood to be central to any sustainable paths toward prevention and healing for Indigenous young men and boys (George et al, 2019; George et al, 2021; Ontario Federation of Indigenous Friendship Centres, 2016; TRC, 2015). A holistic perspective that considers the many different dimensions of health and wellness, also known as social determinants of health, is central to traditional Indigenous notions of wellbeing. This implies approaching physical, social, and psychological wellness as being intricately interconnected to each other and linked to historical events. The following provides a brief overview of culturally relevant examples of programming and initiatives that currently exist (and are ongoing, to the best of our knowledge) to serve Indigenous young men and boys across Canada.
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Programs with Boys and Young Men
GuysWork What
How
Background
Cultural relevance
For further information:
GuysWork is a school-based healthy living program for grade 7 - 9 boys that aims to improve mental and sexual health and reduce male-perpetrated violence by supporting participants to deconstruct and resist health-harming gender norms. GuysWork uses a co-facilitation model with teachers and other professionals and trained community members. Sessions most often take place during instructional time while students of other genders are participating in similar programming. Conversations take place in a simple circle of chairs and are grounded in the idea that boys and men can present their masculinity in different ways – some that are healthy or helpful, and others that are unhealthy or unhelpful. Facilitators lead dialogue on topics including; Identity, drugs and alcohol use, consent and sexual violence, healthy relationships, pornography and seeking help. Lessons surface that counter narratives of contemporary and colonial masculinity norms and encourage guys to feel comfortable displaying masculine identities that are more authentic and also inspire them to support the authentic identities of their male peers. Developed by Morris Green (Bridges Institute, Halifax, Nova Scotia) in 2012 as a response to the reluctance of young men to access Nova Scotia’s network of school-based youth health centres. Since then, it is estimated that over 3000 guys have been part of the GuysWork program and more than 150 facilitators have been trained. With support from the Nova Scotia Advisory Council for the Status of Women and the Standing Together approach, an evaluation framework is being developed with the hopes of scaling GuysWork to other parts of Canada outside of Nova Scotia. Through partnerships with the Saskatchewan Prevention Institute and Nova Scotia’s First Nation’s school board, in-community facilitators are trained and deliver the sessions in culturally relevant ways. Young Indigenous men reported appreciating the circle work with a focus on listening and surfacing the wisdom inside the circle with the help of respectful facilitation, rather than a conventional classroom lecture. Contact: Morris Green at morrisgreenwork@gmail.com
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UNAAQ MEN’S ASSOCIATION OF INUKJUAK What
How
Unaaq Men’s Association of Inukjuak provides youth in Nunavut with traditional leadership and hunting skills. This organization creates opportunities for young people to learn about the land and their history while also creating employment opportunities for elders. They focus “on building skills and knowledge intended to both require and create wellness, organized around activities and projects that would also foster individual and collective economic benefit.”
Background
This group was formed when women in the community called on men to do something in response to the overwhelming number of suicides in the early 2000’s because of widespread hopelessness in the community.
Cultural relevance
The program is centered around developing traditional land-based knowledge.
For further information:
Irlbacher-Fox, S., & Palliser, T. (n.d.). IN CONVERSATION: Raising-up hunters & protectors once again: The Unaaq Mens Association. Retrieved from http://www.northernpublicaffairs.ca/index/vol-1-special-issue-2013/recyinconversationraising-up-hunters-protectors-once-again-the-unaaq-mens-association/ Unaaq Men's Association of Inukjuak. (n.d.). Home [Facebook page]. Retrieved November 5, 2021 from https://www.facebook.com/Unaaq-Mens-Association-of-Inukjuak107534152705568/
WALKING IN HER MOCCASINS
What
How
Walking in her Moccasins is a resource created by the Congress of Aboriginal Peoples and White Ribbon, based out of Ontario. It is “an experiential violence prevention resource for Indigenous men and boys. This project is rooted in the rights of Indigenous women and girls to live free from all forms of violence and encourages Indigenous men and boys to play positive and culturally relevant roles to promote gender equality.” This resource includes a bundle of activities that are healing-based and encourage story sharing and exploration of solutions regarding gender-based violence.
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Background
Cultural relevance
For further information:
In January 2016, the Congress of Aboriginal Peoples and White Ribbon started working together “to implement a multi-year initiative to engage Indigenous men and boys, to enhance their capacity to both respond and prevent violence against Indigenous women and girls.” This resource was created expressly for Indigenous communities although it can be used to “enhance non-Indigenous women, girls, men and boys’ awareness and understanding of the diversity and beauty of Indigenous cultures and healing practices.” Unveiling Truths. Walking in Her Moccasins. (2021, May 10). Retrieved from https://unveilingtruths.ca/walking-in-her-moccasins Congress of Aboriginal Peoples (2019, October 21). Walking in Her Moccasins. Retrieved from http://www.abo-peoples.org/en/3614-2/=
SMASH- Strength, Masculinities, and Sexual Health What
How
Background
Cultural relevance
For further information:
SMASH is a program for young men in the Northwest Territories that explores masculinity and sexual health. Through school-based workshops and retreats, young men learn about topics such as healthy relationships, sexuality, consent, and masculinity. The foundations for SMASH were laid in May 2016. FOXY, a sexual health organization for young women and gender diverse youth in Northern Canada, held a Think Tank with boys and men from all over the Northwest Territories. Cultural responsiveness is central to what SMASH does. The program is the result of “collaboration with Northern youth, men, teachers, artists, health professionals, parents, Elders, and community leaders, responding to needs identified in interviews, focus groups, and discussions with over 200 Northerners that took place across the NWT in 2015-16” (Arctic Smash, n.d.) Arctic Smash. (n.d.). About SMASH. Retrieved from https://arcticsmash.ca/about-smash/
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MOOSE HIDE CAMPAIGN What
How
Background
Cultural relevance
For further information:
Moose Hide Campaign is a cross-Canada campaign to end violence against women and children. Every year on Moose Hide Campaign Day, workshops and activities are held for youth, pins made of moose hide are distributed, and groups of young men across the country fast for the day to raise awareness of violence against women and children. “On an early 2011 August morning, an Indigenous man named Paul Lacerte and his daughter Raven were hunting moose near the infamous Highway of Tears, a section of highway between Prince George and Prince Rupert, BC, where dozens of women have gone missing or been found murdered. They had brought down a moose that would help feed the family for the winter and provide a moose hide for cultural purposes. As the daughter was skinning the moose her father started thinking…they were so near the highway that has brought so much sorrow to the communities along its endless miles, here with his young daughter who deserved a life free of violence…that’s when the idea sprang to life! What if they used the moose hide to inspire men to become involved in the movement to end violence towards women and children? Together with family and friends they cut up the moose hide into small squares and started the Moose Hide Campaign.” “Fasting has always been an important ceremonial practice for traditional cultures throughout the world. [...] Fasting is a means of testing, practicing and deepening our personal commitment to our values and intentions. It calls upon us to make a small sacrifice of food and water and challenges us to move from intentions to action, from beliefs to experience.” Moose Hide Campaign (n.d.). Home. Retrieved from https://moosehidecampaign.ca/
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YOUNG HUNTERS PROGRAM What
How
Background
Cultural relevance
For further information:
The Young Hunters Program, based in Arviat, Nunavut, is run by Aqqiumavvik, the Arviat Wellness Society. This program aims to teach sustainable harvesting skills to boys between ages 8 and 18, and help them become capable and confident members of their communities. “Participants in the program gain skills and knowledge through time spent with experienced elders and instructors by engaging in local hunting activities. Through this, the youth also gain confidence and perspective that will aid them long after they leave the program.” This program was started in 2012 by a group of Indigenous mental health and wellness experts, community leaders, and elders, to address the fact that youth were having mental health and wellness challenges. “Extensive work has been done with community Elders to document the knowledge and skills required for youth to become masters in sustainable harvesting and environmental monitoring. These are also inherent to becoming capable, confident and contributing community members as according to inunnguiniq (Inuit principles for becoming capable). Elders have stated that a critical skill for Inuit was close observation of the environment. Ujjiqsuiniq is the process that enables one to monitor and observe with confidence and ultimately to be prepared for different outcomes.” Aqqiumavvik Arviat Wellness Society. Young Hunters Program. (n.d.) Retrieved from https://www.aqqiumavvik.com/young-hunters-program Movember. (2019, May 15). Boys of Nunavut [Video]. YouTube. Movember. (2018, November 20). Meet the Boys of Nunavut: the program helping at-risk Indigenous youth in Northern Canada. Retrieved from https://ca.movember.com/story/view/id/11775/the-program-helping-at-risk-indigenousyouth-in-northern-canada
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PILIMMAKSARNIQ ENGAGING MEN AND BOYS IN REDUCING VIOLENCE AGAINST WOMEN AND GIRLS
What
How
This program is based out of an organization called Pauktuutit and aims to reduce violence against Inuit women and girls with men and boys. It aims to “increase awareness and to strengthen coping skills among Inuit men and boys in an effort to reduce gender-based violence within Inuit communities.” The Pilimmarksarniq toolkit, a set of documents, activities and tips, provides a framework for working toward gender-based violence with men.
Background
Pilimmarksarniq was developed out of a two-year project Engaging Inuit Men and Boys in Ending Violence Against Women and Girls project that began to address the overwhelmingly high rate of violence against Inuit women.
Cultural relevance
The toolkit was informed by doing a gender-based analysis of the issue from an Inuit perspective.
For further information:
Pauktuutit. Pilimmaksarniq. (2021, March 03). Retrieved from https://www.pauktuutit.ca/abuse-prevention/gender-based-violence/pilimmaksarniq/
THE WAY FORWARD- UNDERSTANDING HEALTHY MASCULINITY What
How
Background
The Way Forward is a training program for young men between the ages of 20 and 33 in Eskasoni that promotes men’s health and wellness, and equips them to act as mentors for younger boys in the community. Through discussion groups, The Way Forward aims to promote help seeking behaviors, healthy relationships, and ensure positive role models for younger boys in the community. The Way Forward is a toolkit and facilitation guide that was created by Saskatchewan Prevention Institute that was adapted by Eskasoni Mental Health Services. It was informed by the research projects Networks 4 Change and Spaces & Places.
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Cultural relevance For further information:
The program is informed by the Seven Sacred Teachings, and is embedded in the medicine wheel. It acknowledges that true health encompasses spiritual, mental, physical, and emotional dimensions. Liebenburg, L. (2021, July 21). The Way Forward: Understanding Healthy Masculinity [Video]. YouTube. https://www.youtube.com/watch?v=plhqGb8f6iE
NURTURING WARRIORS What
How
Background
Cultural relevance For further information:
Nurturing Warriors works with young Indigenous men in caregiving roles as parents and mentors in Northern Saskatchewan. Young Indigenous men and people who are part of their support systems participate in strengths-based, capacity building workshops to identify health and well-being priorities for themselves, their children and youth within their communities. Current pressing health concerns identified by Indigenous community members in Prince Albert, Saskatchewan and Waskahikanihk, Saskatchewan centre around challenges with mental health and addiction. There is a need to understand the challenges that young Indigenous men are facing and to seek solutions that help foster resiliency within communities. Workshop themes are related to health and wellness through hunting and wilderness survival, media and technology, and positive approaches to play and parenting. Contact Elizabeth Cooper, at elizabeth.cooper@uregina.ca
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KISTESIMAW What
How
For further information:
“Kistesimaw is a prevention program in Winnipeg that focus on one on one and small group mentorship to boys under the age of 12 in conflict or at risk of being in conflict with the law.” Kistesimaw offers cultural programming, learning for life programming, free recreation/leisure opportunities through the city of Winnipeg, ongoing support and advocacy to the child and family as needed. Kistesimaw "my eldest brother". Ka Ni Kanichihk. (2021, March 16). Retrieved January 3, 2022, from https://www.kanikanichihk.ca/kistesimaw-my-eldest-brother/
Other Programs with Men
KIZHAAY ANISHINAABE NIIN - I AM A KIND MAN What
Kizhaay Anishinaabe Niin – I am a Kind Man is a campaign based out of the Ontario Federation of Indigenous Friendship Centers that engages Indigenous men in the Toronto area to work towards ending gender-based violence.
How
Through a 12-week curriculum, Indigenous men work to heal their own traumas and deepen their understanding of how it is linked to their family’s and community’s past.
Cultural relevance
The activities in the curriculum are based on the culturally-based 7 Grandfather teachings and help situate individual men’s experiences and wellbeing within wider community experiences of trauma, and greater community goals of wellbeing.
For further information:
I Am a Kind Man. (2020, August 25). About Kizhaay. Retrieved from https://iamakindman.ca/#about
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DUDES CLUB What
DUDES Clubs make health and wellness more culturally safe and accessible and help men to gain a sense of purpose in their lives. They are in 42 locations across British Columbia and are open to all men however they operate in communities where there are large Indigenous populations.
How
Through participant led activities, DUDES Clubs promotes relationship and community building among men.
Background
The first DUDES Club began as a club for men’s wellness in Vancouver’s Downtown Eastside neighborhood in 2010.
Cultural relevance
For further information:
The DUDES Club model of health and wellness is based on Indigenous worldviews. Storytelling and sharing are considered an important part of healing, and the notion of “Seven generations” guides the idea that healing is a journey and not a “quick fix.” Dudes Club. (n.d.). About. Retrieved from https://dudesclub.ca/about/
MINO-PIMATIZIIWIN PROGRAM What
How
Background
This program, based out of the Aboriginal Health and Wellness Centre of Winnipeg, provides services to Indigenous men who want to make positive changes within their families and communities. They support men to heal and reduce violent and unhealthy behaviors. Mino-Pimatiziiqin program offers “a range of services such as: One-to-one counseling, Home/office visits, Elder support/counseling, Sharing/Teaching Circles Cultural education & crafts, Sweats, Referral Services, Advocacy and Support, Better Fathering workshop, Personal Development workshops, Guest Speakers.” The first DUDES Club began as a club for men’s wellness in Vancouver’s Downtown Eastside neighborhood in 2010.
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Cultural relevance
For further information:
“The philosophy and therefore the vision of AHWC is founded on the concepts within the medicine wheel, which emphasizes provision of resources that enable individuals to attain a balance in their lifestyle necessary of ‘health.’” Mino-Pimatiziiwin Program. (n.d.). Aboriginal Health and Wellness Centre of Winnipeg. Retrieved from http://ahwc.ca/mens-healthy-living/
THE NELSON PROJECT What
The Nelson Project is a program for at risk men in the Yukon that aims to offer long term support and rehabilitation.
How
The Nelson project creates long-lasting support systems by creating opportunities for men to build relationships with each other. The program also seeks to build itself around what participants identify as needs.
Background
The founder of this project, Nelson Lepine, wanted to create the long-lasting support system that he did not have when he was recovering from substance abuse.
Cultural relevance
For further information:
The program functions through land-based retreats and acknowledges the colonial violence and trauma that continues to impact Indigenous men’s lives.
Lach-Aidelbaum, M. (2021, July 13). Project aims to bring long-term support to at-risk men in Yukon's communities. CBC News. Retrieved from https://www.cbc.ca/news/canada/north/nelson-project-support-at-risk-men-yukoncommunities-1.6101128
NATIVE MEN’S RESIDENCE – NA-ME-RES What
Na-Me-Res (Native Men’s Residence) is an emergency shelter for Indigenous men in downtown Toronto.
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How
Background
Na-Me-Res' emergency shelter and transitional housing programs are complemented by cultural activities such as sweat lodges, hand-drumming, traditional activities, and elder support, as well as services that address the underlying causes of homelessness. “In 1985, Na-Me-Res began offering emergency shelter to Toronto-based Aboriginal men who were without a place to live. The 26-bed shelter grew quickly to accommodate the growing needs of the community and as a greater understanding of the underlying reasons for Aboriginal homelessness emerged, Na-Me-Res implemented support programs to address those causes.”
Cultural relevance
The services and activities offered at Na-Me-Res are culturally-grounded and aim to address the specific needs of Indigenous men experiencing homelessness.
For further information:
Native Men's Residence. (n.d.). About na-me-res. Retrieved December 10, 2021, from https://www.nameres.org/about/.
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Next Steps This document framed some of the critical issues facing Indigenous boys and young men in the patriarchal and colonial context in which they exist and then explored promising research and intervention programs across Canada. A lack of both academic and gray literature on this subject speaks to the urgency of such programs and research. A theme that stood out across the literature on Indigenous young men and boys is the importance of implementing more culturally relevant programs that are informed by critical understandings of the present and past, and holistic understandings of health and well-being. As we go forward with the Pathways2Equity project, which will aim to dismantle harmful gender norms, create safer relationships, and advance towards ending gender-based violence, these considerations will remain central to that work. This document is by no means exhaustive, and there are likely many programs and initiatives which are happening which are either not documented online or are not easily found through Internet searches and therefore have not been included. There is also no doubt important research and programming impacting Indigenous boys and young men that was simply not included here because it is not gender specific. This document is limited in this sense and is only a partial review. As a working document that is meant expand, we invite you to submit your recommendations to us here: leann.brown@mcgill.ca
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