Oppression against the First Nation in Canada Anishnabee People

Oppression against the First Nation in Canada Anishnabee People

Introduction

In Ontario, the year 1990 signaled a new relationship for Aboriginal health concerns when the province initiated the Aboriginal Healing and Wellness Strategy (AHWS) to promote health and healing among Aboriginal people.2 This strategy involves funding Aboriginal health programs and services with the objective of providing culturally appropriate health care. In 2008, we conducted research examining the clinical (biomedical) integration of the traditional medicine program at the Noojmowin Teg Health Centre on Manitoulin Island in north-central Ontario. Noojmowin Teg is one of eight provincial Aboriginal Health Access Centres funded by AHWS.3 The mandate of Noojmowin Teg is to provide specialized clinical and integrated traditional medicine services to on- and off-reserve Aboriginals on Manitoulin Island.

Noojmowin Teg provides a unique opportunity to understand and examine contemporary uses of traditional Aboriginal medicine. Historically in Canada traditional Aboriginal medicine and healing systems were subject to colonial intrusions such as the Indian Act, Indian agents, Christianity, and biomedical dominance. Colonial policies outlawed Aboriginal healing traditions, leading to their decline (Lux, 2007; Waldram et al., 2006; Kelm, 1998). Despite this, Aboriginal healing traditions have survived across North America (cf. Cohen, 2006; Martin-Hill, 2003; Waldram et al., 2006), including Manitoulin Island (Maar and Shawande, 2010; Maar, 2004; Joy, 1989). Noojmowin Teg conveniently provides researchers with an opportunity to understand indigenous conceptions of traditional healing and wellbeing. Martin-Hill (2003) declares that “traditional medicine” is a misnomer since “traditional” is a colonial term and “medicine” is restrictive in its application. Waldram et al. (2006) state that “traditional” is suggestive of a static medical system and contrary to the actual practice of Aboriginal medical systems.

The Royal Commission on Aboriginal Peoples expands the dynamic of healing as “practices designed to promote mental, physical and spiritual well-being” (RCAP, 1996). Similarly the Anishinabek of Manitoulin Island have no single concept of “health” or “wellbeing.” The closest term is “mnaamodzawin,” meaning a “good, holistic way of life.” Research conducted on the cognate Cree equivalent of this term suggests it reflects an indigenous sense of health linked to culture, land, community, and politics (Adelson, 2004). Others such as Hart (2005) have suggested this term is foundational to Aboriginal healing since it responds to indigenous decolonization and empowerment. In the following, we contribute to an understanding of the meaning of Anishinabe healing and wellbeing in a contemporary context.

Studies on the Meaning of Anishinabe Healing and Wellbeing

Studies on Anishinabe healing and wellbeing have focused on several topics, including: early ethnocentric missionary and traveler accounts (Hennepin, 1689; Lahonton, 1703); brief historical descriptions by Anishinabe authors (Jones, 1861; Copeway, 2001 [1850]; Warren, 1984 [1885]); early ethnological descriptions of healing (Schoolcraft, 1969 [1857]; Hoffman, 1891; Kohl, 1985 [1860]; Densmore, 1970 [1929]); descriptions of medicinal herbs (Hoffman, 1891; Densmore, 1974 [1928]; Smith, 1932; Moerman, 2009); the Midewiwin or “Grand Medicine Society” (Hoffman, 1891; Densmore, 1974 [1928]; Angel, 2002); conjuring and shamanism (Hallowell, 1971[1942]; Grim, 1983; Brown and Brightman, 1988); healer and patient experiences (Struthers, ...