SAY Magazine - Wellness & Environment - Indigenous Lifestyle

CONTEMPORARY INDIGENOUS LIFESTYLE MAGAZINE

Return undeliverable Canadian addresses to circulation dept: Kildonan Place, RPO Box 43084, Winnipeg, Manitoba, Canada, R2C 5G7

ISSUE 110

Healing through Movement Madelaine McCallum Shares Her Journey

Helping Yukon River Salmon Make It Home The Path to Protect Our Ecosystem

Kenhte:ke Seed Sanctuary A Lesson in Food Sustainability DISPLAY UNTIL NOVEMBER 1, 2021

PM 43436539 PRINTED IN CANADA $7.99

SINCE 2002

WELLNESS & ENVIRONMENT

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SINCE 2002

8 CONTENTS ISSUE 110 WELLNESS & ENVIRONMENT

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SAY MAGAZINE Volume 20, Issue 4 SAY Magazine publishes six times a year: Winter, Spring, Summer and Fall, as well as two special editions, including the annual Education Guide for Indigenous students.

SAY Magazine is published by Spirit of Youth Enterprises Inc. Mailing Address: Kildonan Place, RPO Box 43084 Winnipeg, MB Canada R2C 5G7 E: info@saymag.com www.saymag.com Publishers Dominick Blais and Kent Brown

Submissions are welcome.

Articles, letters, queries, etc. should be sent by email to the editor at editor@saymag.com.

SAY Magazine assumes no responsibility for submitted material.

SAY Magazine assumes no responsibility for statements made by advertisers or in submitted material.

Graphics, photographs, editorial content and other printed material are the property of SAY Magazine and may not be used without the written permission of SAY Magazine.

Editor-in-Chief Danielle Vienneau editor@saymag.com

ISSN: 1707-3049 All copy copyright 2020

by SAY Magazine

Content Creator Terra MacPhail terra@saymag.com

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Contributing Editors Sarah Ritchie Theresa Peters Art Director Orli Gelfat - Orli G. Design Ad Sales Megan Henry megan@saymag.com Terra MacPhail terra@saymag.com Printed in Canada Website and Social Media Sphere Media Agency info@spheremediaagency.com

This project has been made possible [in part] by the Government of Canada

Photo credit: Dave Worden

The Kenhte:ke Seed Sanctuary Offers Solutions for Food Sovereignty

Cover Story: Madelaine McCallum Shares Her Story of Resilience and Authentic Self-Expression Cover photo credit: Jaime Leigh Gianopoulo

6 2021 Vision Quest Conference 26 Connections with 29 10 Harvesting Mother Earth 30 15 From Beading to Healing 32 Young Adult Literature Award 22 Winner, Michael Hutchinson 33 Adult Literature-Award24 Young Winner, Richard Van Camp 34

Music SAY Magazine Marketplace A Clean Energy Future Holistic Healing Practices Stewards of the Earth Resources Advertiser Index

SAY Magazine acknowledges that we live in Treaty One Territory, at the crossroads of the traditional lands of the Anishinaabe, Cree, Oji-Cree, Dakota and Dene Nations, and at the heart of the Métis Nation homeland.

Connect with us: www.facebook.com/saymagazine www.twitter.com/SAYMagazine www.instagram.com/say_magazine www.pinterest.ca/SAYMagazine www.linkedin.com/company/say-magazine

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William Morin Shares the Anishinaabek Grief and Loss Healing Tool

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The Canadian Wildlife Federation Explores Salmon Migration through Traditional Lands of the Upper Yukon River WELLNESS & ENVIRONMENT | 3

EDITOR’S MESSAGE

“Action on behalf of life transforms. Because the relationship between self and the world is reciprocal, it is not a question of first getting enlightened or saved and then acting. As we work to heal the earth, the earth heals us.” - Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

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artist and keynote speaker Madelaine McCallum, who takes us on a journey of self-reflection. She meets her challenges head on and literally dances her way through obstacles. We also highlight the incredible careers of two Indigenous authors who have recently been recognized for excellence in Indigenousauthored literature for young adults. Keep turning the pages to read about wild harvesting, the effects of salmon migration on our ecosystem, and, thanks to professor William Morin, insight and resources to help deal with trauma, grief and loss.

ellness is an all-encompassing term that includes elements of choice and action that leads to holistic health—ultimately meeting our physical, mental, spiritual and social needs. Environmental wellness involves contributing to the health of our planet. Supporting a healthy Planet Earth can also be narrowed down to choices and actions. The connection between people and the environment is a reciprocal relationship, and one that needs to be respected and nurtured.

While we could not possibly cover all the topics related to the wellness of people and Mother Earth in this one issue alone, we are delighted to welcome many contributors to share their stories, journeys and insights into making their lives, and their communities, healthier and stronger.

With fall quickly approaching, SAY Magazine’s next issue is the 2021 Career Guide. In anticipation of this theme, you can start your professional development training now by checking out the 2021 Vision Quest Conference, which is presented virtually this fall.

As we aim to find balance in our lives, our hope is that we can also share in the desire to contribute meaningfully to society through right livelihood—finding joy and purpose in our careers and the work we do by creating meaningful connections and standing up for what we believe in. Thank you again for your continued support of SAY Magazine.

From healing mentally and emotionally through physical movement, to food sovereignty and energy sustainability, this issue is sure to leave you feeling inspired and hopeful! Our stunning cover features multidisciplinary

Danielle Vienneau, Editor-in-Chief

2021 - 2022 Upcoming Issues Issue Name

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Issue #

Theme

Space Reservation

Material Deadline

Publication Dates

Special Edition

111

Career Guide

Sept. 1

Sept. 8

Oct. 15

Winter

112

Business & Economics

Nov. 1

Nov. 8

Dec. 15

Special Edition

113

20th Anniversary Special

Jan. 4

Jan. 8

Feb. 15

Spring 2022

114

Sovereignty

Mar. 1

Mar. 8

Apr. 15

Summer 2022

115

Arts & Entertainment

May 1

May 8

Jun. 15

Fall 2022

116

Tourism & Cuisine

Jul. 1

Jul. 8

Aug. 15

CALENDAR OF EVENTS 2021 AUG 1-31

2021 Indigenous Womxn’s Impact Investing Collective Applications open now until August 31.

Self-identified Indigenous womxn between the ages of 18-29 are invited to apply to participate in a virtual multi-session impact investment literacy training that is interwoven with Indigenous concepts of commerce. sageinitiative.ca/apply

AUG 23-26

World Indigenous Suicide Prevention Conference 2021 Hosted by the First Nations Health and Social Secretariat of Manitoba. This virtual event themed “Strengths in our Communities” focuses on prevention and intervention strategies encompassed by culture and Indigenous knowledge. wispc2021.ca

SEPT 10-12

Celebration of Nations Niagara’s annual Indigenous arts gathering that celebrates creativity, diversity and resilience. celebrationofnations.ca

SEPT 22

Business Recovery Forum A CCAB full-day virtual event that will assist members, Indigenous businesses and entrepreneurs to continue rebuilding the economy. Award presentations to be made. ccab.com/events

OCT 6

Caroline Running Wolf and Michael Running Wolf: Indigenous AI Free virtual event featuring Caroline Running Wolf and Michael Running Wolf who will speak about their work regarding Indigenous Artifical Intelligence (AI) followed by a Q and A period. bit.ly/3xG3oF5

OCT 13

Built by Genocide An online reveal of a large-scale installation by artist Jay Soule, aka CHIPPEWAR. notion.so/How-to-View68beb9ec149d4e84bc842dcd21f59488

OCT 19-24

Imaginenative Film + Media Arts Festival The imagineNATIVE Festival features the latest works

by Indigenous Peoples on the forefront of innovation in film, video, radio and new media.

Toronto, Ontario, Canada imaginenative.org

OCT 20-21

24th Annual Vision Quest Conference Virtual event that promotes Indigenous business, community and economic development.

Winnipeg, Manitoba, Canada vqconference.com

OCT 22-23

Indigenous Youth Summit Two-day event that focuses on empowering youth with skills and advice to jumpstart their careers.

Vancouver, British Columbia, Canada natoa.ca/indigenous-youth-summit-2021

NOV 1-30

Native American Heritage Month

NOV 17-19

Conference on “Indigenous Peoples and the Law” CIAJ’s 45th National Conference will focus on the important issue of reconciliation with Indigenous Peoples of Canada.

In person in Vancouver and online.

Vancouver, British Columbia, Canada ciaj-icaj.ca/en/upcoming-programs

SAY Magazine has made every effort to ensure our calendar of events is up to date; however, we encourage you to check event websites regularly for updates due to interruptions caused by the COVID-19 pandemic.

WELLNESS & ENVIRONMENT | 5

EVENTS

Vision Quest

Conference

2021

The 2021 Vision Quest Conference is going virtual!

Celebrating 24 years of excellence, this unique event will take place from October 20-21, and will feature virtual presentations by a variety of industry experts, entertainers and entrepreneurs. Amongst the list of talented presenters is actor/writer/comic/activist Candy Palmater, recording artist Joey Stylez, comedian Don Burnstick, and awardwinning entertainers Mattmac, Andrina Turenne, Mikey Harris, and Nadia and Jason Burnstick (featured in SAY Magazine’s last issue).

With a focus on cultivating innovation, entrepreneurship and youth engagement through professional and educational opportunities, over 18,000 individuals have benefited from their Vision Quest Conference and Trade Show experience since its beginnings in 2007.

Vision Quest promotes Indigenous business, community and economic development. With an annual theme of “From Vision to Reality”, there’s no shortage of inspiration, from the workshops to the presenters. The symposium offers ample opportunity to learn, network, build relationships and share information in a culturally relevant space, with innovators from all across Canada and the United States.

For over two decades, Vision Quest has carefully selected dynamic keynote presenters from around the globe with whom our communities can identify on their roads to success. From Olympic athletes to award-winning actors, comedians and recording artists, to inspiring entrepreneurs and activists, Vision Quest’s keynote speakers share their journeys of success and challenges in making their visions a reality.

This year, Vision Quest 2021 welcomes Susan Aglukark (Oct. 20) and Kendal Netmaker (Oct. 21) as speakers— two incredibly inspiring individuals who are sure to motivate, enlighten and entertain the delegation.

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KEYNOTE SPEAKERS

Susan Aglukark

Award-Winning Singer/Songwriter Susan Aglukark is one of Canada’s most unique artists, blending the Inuktitut and English languages with contemporary pop music to tell the stories of her people, the Inuit of Arctic Canada.

As a motivational speaker, Aglukark’s talks emphasize the same themes that her music does—hope, spirit and encouragement.

Aglukark has been featured in Chatelaine, Flare, Saturday Night, Modern Woman, Billboard, The New York Times and Maclean’s, which named her one of “100 Canadians to Watch.” She has performed for Queen Elizabeth II, Nelson Mandela, Canadian prime ministers Jean Chrétien and Brian Mulroney, French President Jacques Chirac and other dignitaries. Equally important to her are the people she has performed for and spoken to in First Nation communities, small towns, and villages across Canada and the Arctic.

Aglukark is the Chair and Founder of the Arctic Rose Foundation, a registered Canadian charity that supports and nurtures the health and wellbeing of Northern Inuit/ Indigenous children and youth through partnerships and culturally appropriate programs. In 2005, Aglukark was awarded the Governor General’s Order of Canada, and in 2012, she received the Queen Elizabeth II Diamond Jubilee Medal. She holds honorary degrees from University of Alberta and Calgary University, and an honorary doctorate from Lethbridge University.

EVENTS

INDIGENOUS BUSINESS, COMMUNITY AND ECONOMIC DEVELOPMENT EVENT HIGHLIGHTS • • • • •

Interactive session with keynote speakers Entertainment and cultural presentations Business, community and youth sessions Prize draws each day 30-day on-demand viewing for registered delegates following the official conference launch

CONFERENCE

October 20-21, 2021 REGISTRATION NOW OPEN! Early bird rates available for delegates who register before

Kendal Netmaker Entrepreneur and Author

September 15, 2021 For more information and to register, visit

vqconference.com/conference

Kendal Netmaker is one of Canada’s leading entrepreneurs and speakers. Originally from Sweetgrass First Nation in Saskatchewan, Netmaker grew up in poverty with few chances for opportunity, raised by a single mother who cared for him and his three younger sisters.

Netmaker’s life changed forever in Grade 5 when his best friend from South Africa helped him play soccer by paying his fees and driving him to games and practices. This act of kindness opened up a whole new world for Netmaker and inspired him to want to give back. Today, through his company Neechie Gear—an empowering lifestyle apparel brand—a percentage of profits go toward funding underprivileged youth to take part in sports.

Netmaker currently resides in Saskatoon (Saskatchewan) with his wife and two children. To date, he has founded and invested in five businesses, authored Driven to Succeed, won 25 business awards and was named one of Canada’s Top 40 Under 40.

Netmaker speaks to thousands of people each year about resilience, leadership and the power of telling your story.

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EARTH

Seed Sanctuary:

A New Term for an Old Practice that Offers Solutions

By Nikki Auten - Teacher of Indigenous Studies, Environmental Management and Environmental Planning

In today’s world, we are bombarded with concerns of climate change. How are you adapting to these new changes in weather patterns and unpredictable cycles? And what does any of it have to do with a seed sanctuary?

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ere at Kenhte:ke Seed Sanctuary, located in Tyendinaga, we grow seeds in order to produce seeds.

Seems like an odd concept in a world where we are taught to grow seeds in order to produce food, I know, but hear me out on this.

When we received a collection of seeds from the Heirloom Seed Sanctuary in Kingston, Ontario, we had never heard of a seed sanctuary. It took some time to wrap our minds around the concept really.

We had all heard of seed libraries and seed banks, and as Haudenosaunee we also have deeply connected seed networks, but no one knew about a seed sanctuary. So, we took to learning!

We realized that a seed sanctuary is a protected space in which seeds are planted, grown, tended, harvested, saved and distributed. It reminded us of a bird sanctuary or a conservation area for wildlife.

[Indigenous Peoples] have been fortifying seed sanctuaries for millenia prior to colonization; we just didn’t use this terminology. This was our food ways, our life ways, and we knew this practice on a cellular and a cosmic level.

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This is very different than a seed bank, which holds seeds and distributes them but maybe has no land-base to grow them specifically, or a seed library, which holds seeds and ‘lends’ them out so ‘borrowers’ can then grow them in their own space and ‘return’ the seeds, much the way you would a library book. These are both great concepts, and we need to make space for each of these.

But a seed sanctuary is a protected space, one in which growing practices are determined by the people involved to ensure that best practices are used for optimal viability of the seed and are grown in cycles to allow them to adapt to the regional climate. This is what caught our attention.

Indigenous Peoples have long been doing this very thing! We have been fortifying seed sanctuaries for millenia prior to colonization; we just didn’t use this terminology. This was our food ways, our life ways, and we knew this practice on a cellular and a cosmic level.

We are often asked to sell seeds, something we do not do at the Kenhte:ke Seed Sanctuary. We do ask for donations, but there is no specific monetary value attached to the seed because we believe

they are priceless. The seeds we have in our collection began in Napanee and were grown together for 20 years, then were cared for by the Sisters of Providence of St. Vincent de Paul in Kingston for 20 years, and they have since been divided between two organizations: Kingston Area Seed System Initiative (KASSI) in Kingston, and Ratinenhayen:thos (farmers of seeds) in Tyendinaga, which oversees the Kenhte:ke Seed Sanctuary.

The Kenhte:ke Seed Sanctuary is grounded in Haudenosaunee culture, cosmology, language and protocol.

Seeds are considered sacred beings, not something to be commodified, though we do recognize the time and cost to the farmer who does sell seeds to recover some of that. We believe that food is a basic human right. Not only food, but food of high nutritional value—culturally appropriate food is a basic human right. In order to have food, we need seed; therefore, seed is also a basic human right. The right to our original foods that fed not only our bodies but our spirits, ancestors and future

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generations was stripped from Indigenous Peoples as the violence of colonization began, and food was weaponized against the Peoples of what is now considered North and South America.

Our mission at the Kenhte:ke Seed Sanctuary is to ensure that viable, regionally adapted seeds are available in our community and other Indigenous communities in need, and to those who choose to plant seed for the purpose of perpetuating life. We encourage peoples in their respective regions to do the same.

It is not enough to ask for seed, receive seed and grow seed into food. It is imperative that as you grow those seeds you also save some for future use so that you become self-sustaining seed growers, and so that the seed can adapt to your region and remain viable through consistent growth.

Will you fail to produce food or seed? Yes, sometimes you will. There is no guarantee in life, and these unpredictable times make it even harder. Drought or flood could wipe your seed out—something that has happened to many a grower over time. Or,

if you do not know where your seed comes from, there is always the possibility that it is not viable seed. Have you ever purchased a packet from the big box store and you produced one or two plants from a package of 15 to 20 seeds? You may have thought, “Well, I don’t really have a green thumb, I guess.” However, it may be that you don’t have viable seed. So, please, try again!

as climate change continues to threaten our food systems? For more information about what we do at the Kenhte:ke Seed Sanctuary, find us on Facebook at Kentheke Seed Sanctuary.

We need to ensure that all the approaches mentioned previously are in place in each of our communities—seed sanctuaries, banks, libraries and networks. If these are in place, we can recover from a time when disaster strikes our growing facility, no matter the size.

Tayohseron:tye, Nikki Auten, is Kanyen’keha:ka (Mohawk), Turtle Clan, a mother of three and now a grandmother.

She is currently a Master of Arts candidate in the Sustainability Studies program at Trent University, focusing on an examination of Indigenous health paradigms.

Through collective seed-saving initiatives, such as the Kenhte:ke Seed Sanctuary, we can ensure that we will have viable seed that is adapted to the weather in our region, that food will continue to grow, and that our people will be prepared for the food insecurity that climate change threatens us with.

If you do not have a seed sanctuary in your region, it is something to think about. How will you feed your people

Auten earned her Honours Bachelor of Arts in Indigenous Studies at Trent as well as her teacher’s certificate through the Aboriginal Teacher’s Education Program at Queen’s University.

She is actively involved in seed and food sovereignty efforts in her home community of Tyendinag and prides herself in sharing knowledge around growing and preparing some of the traditional foods of her people, specifically the life sustainers: corn, beans and squash. Auten is passionate about education and curriculum development.

She currently sits as the secretary for Ratinenhayen:thos, which oversees the Kenhte:ke Seed Sanctuary.

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EARTH

Harvesting Connections with Mother Earth

By Cheliza Crawford

The use of wild native plants as medicine and food has long been a part of many Indigenous cultures throughout history. Wild harvesting is a sacred tradition that should be passed from generation to generation, whether one has Indigenous or non–Indigenous roots.

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he practice of wild harvesting is a simple way each and every one of us can become more knowledgeable and connected with Mother Earth. Plants have many roles to fill on the planet, which is why knowing how and what to harvest from the natural growth around you is invaluable.

When deciding to harvest wild native plants, always remember the three R’s: research, respect and recognition.

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Research

Always do your research. You can never know enough when it comes to identifying plants, their effects and how to only take what you need. Make sure you educate yourself on which plants don’t grow as often or whose population may be endangered. Before picking or ingesting any wild plant, confirm its species with a minimum of three different resources.

Respect

When you find a plant you wish to harvest, keep in mind that a plant is a living, feeling

creature, and one should always try to keep the plant alive if possible. Similar to when a hunter kills a deer to feed his family, it is important to have respect for how and what you take. By respecting our native plant life we are also respecting the next generations of native plant harvesters.

When seeking out plants to harvest, remember others may need those plants as well. Never over-harvest or take all of one particular plant. Have respect and empathy for other people who may need the healing or edible properties of that plant.

EARTH Certain Anishinaabe First Nations believe that when you find a plant you wish to harvest, the first one you come upon you cannot pick. You must wait until you find seven more of that same plant, and then you may harvest the eighth. This will leave one plant for each of the next seven generations to follow.

Recognition

Whether used as home décor, medicinal remedies or even as a light snack on a hike, every person needs to recognize the sacrifice the plant is making. Plants spend a great amount of energy growing every inch of themselves and then let us have them for our purposes, so it’s only right we recognize all they do.

As a way to recognize Mother Earth’s sacrifice, many First Nations will offer tobacco, one of the most sacred natural medicines, to the plants they harvest to recognize the sacrifice the plant has made—a practice that is important and easy to adopt.

Native Plants Across Canada

When it comes to the use of wild native plants as medicine and food, Indigenous Peoples have a vast knowledge of what to use and how to use it.

In the chilly Northwest Territories of Canada, the Dene people have used spruce as a very effective natural air cleanser for many years. Spruce is an evergreen tree that grows in the northern temperate and boreal regions of Mother Earth, and Dene people traditionally harvest and boil spruce boughs because the vapour released purifies the air in their homes and leaves behind a pleasant spruce scent. The dried sap on the spruce tree, also known as spruce gum, is chewed or boiled and taken orally to relieve coughs as well as sore throats. It is also a very good source of vitamin C. The Blackfoot of the Southern Alberta Plains also have access to a plethora of natural edible plants, such as the purple coneflower, which is entirely edible and adds beauty to any meal. Coneflower root tea can be used externally as a form of treatment for sores and insect bites.

Alternatively, the roots can be chewed to help with toothaches and digestion.

The common dandelion of North America is a highly coveted medicinal and edible herb that can be found in most backyards.

The Haudenosaunee of Southern Ontario has many uses for dandelions, from a

simple food source to a multipurpose medicine. The roots and leaves of the dandelion are typically boiled into tea and consumed to improve the overall health of the human body.

A common plant that is used by the Mi’kmaq of the East Coast is cow parsnip. With a taste similar to celery, it’s an easily accessible alternative. Cow parsnip roots can be crushed and boiled to make a tea that helps with sore throats, coughs and headaches.

Historically, the roots were cooked to relieve cramps and colic. However, be very cautious when harvesting and ingesting cow parsnip because people with sensitive skin can have allergic reactions to it.

Many of the plants that grow all around us have been here for centuries, helping our ancestors stay healthy and strong. It is our responsibility to pass on that knowledge to the next generation so they may learn about the careful practice of wild harvesting.

Cheliza Crawford is a proud member of both the Ojibwe of the Mississaugas of the Credit and the Mohawk Nation of the Haudenosaunee.

She is completing her internship as a content creator and communications team member at SAY Magazine.

WELLNESS & ENVIRONMENT | 11

COVER STORY

Healing Self Perspective through Movement

By Kaylee Rattray

Gracing stages worldwide with a powerful presence, Madelaine McCallum is a multidisciplinary artist and keynote speaker whose performances have been received by the Métis National Council, the opening ceremonies of the 2010 Winter Olympics and the Festival du film étudiant de Québec (FFEQ). Equipped with the lessons from the adversities of her past, McCallum now shares her story of resilience and authentic self-expression ahead of the launch of her newly conceived mental health campaign “As I am, is Enough.”

T Photo credit: Tenille Campbell, Sweetmoon Photography

o see McCallum perform is to feel healed and restored.

Moving as one with the music, her body is an extension of the rhythm itself as she completes each step of the Red River Jig with a bright smile beaming across her face. To her, dance is not just a series of movements but a flow of energy which she equates to being hit with an overwhelming bodily sensation of elevation and strength each time she takes to the stage. This sensation and form of artistic expression is at the heart of all well-being for McCallum, and has helped her to rekindle her relationship with the environment and individuals around her.

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As an ongoing series of trials and tribulations, life has not always been so kind to McCallum. At just twelve years old she packed her bags, said her goodbyes and left the confines of her community in Île-à-la-Crosse, Saskatchewan. A young girl in search of a sense of love and belonging, she travelled across provinces to find her father but was confronted with the harsh reality that the grass is not always greener on the other side. Although her surroundings were different, McCallum continued to find herself plagued by the same unhealthy cycles of addiction, violence and broken relationships she had hoped to leave behind. Continuing this pattern of behaviour through much of her twenties, McCallum moved from one tumultuous relationship to the next out of what she called “an attachment to the chaos and disorder of life.”

It wasn’t until her thirties, after much self reflection and a heartbreaking breast cancer diagnosis, that McCallum was able to finally free herself of her past traumas.

During a time in which she could have faltered and fell victim to the fear of death and uncertainty, she chose to rise above and propel herself towards the life she had always dreamed of. As illustrated in her award-winning biographical documentary Dancing Through, dance played an integral role in her healing throughout her cancer diagnosis. McCallum chose not to see this obstacle as something that could take her life but as something that she could learn from. Using the Cree word “kakisimowin”, she describes her journey with cancer as just another step in her “perpetual dance with the universe.”

Through extraordinary means of transformation and healing, the now cancer-free McCallum emerges reborn and has been aptly named Strong Earth Woman. An advocate for Indigenous youth, she provides education on suicide prevention, healthy relationships, and the benefits of traditional and modern practices of medicine. It is her hope that in sharing her life’s journey through a unique and diverse range of visual storytelling that she can inspire others to look inwards and find self-acceptance, forgiveness and most importantly, “the fire within.”

McCallum’s advocacy and outreach efforts include being a speaker for the International Indigenous Speakers Bureau (IISB), a long-time partner of SAY Magazine. Kaylee Rattray from IISB caught up with McCallum to find out what wellness and the environment mean to her, and how she is carrying them with her into her new campaign endeavours.

Rattray: What does the term ‘wellness’ mean to you?

McCallum: If I could just do a dance for you here, right now, you would feel it. Everything we do is in relationship

COVER STORY

Rattray: How does your connection to nature empower your work?

McCallum: Growing up without technology, we were always playing outside. You were going out to the lake in the middle of winter, listening to the ice crack and bubble. You were getting sand in your shoes and your shorts, bringing it home with you and everywhere else Photo credit: 4A Photography

with the universe, and throughout my life, dance and music have always been there to help me through those really hard times. The steps, the rhythm— they impacted me in ways that I couldn’t explain, and when I recreated the movements for myself, I could feel it lifting my spirit. This feeling of elevation—that’s wellness to me.

you went. My dad always told me, “You’re going to be connected to a lot of people.”

I didn’t truly understand what energy and connection was then, but now I see these invisible lines of connection like a web— we’re connected to so many things. Right now, I’m sitting in a forest. I have this invisible connection to the land and so do you through speaking with me today.

I’m really grateful to have had these experiences—of just being. Those are the lessons I take from the trees I look at now.

They just exist. They just are. That is how we need to listen, and that’s what nature teaches me.

Rattray: What inspired you to create the "As I am, is Enough" movement?

McCallum: This campaign came from so many parts of myself that felt I wasn’t enough. Because I didn’t have my parents in the way that I wanted. My breast cancer, my body image, my lack of public speaking training. But I realized I am enough. Even without a grandiose office to do this interview from, I am still enough to be in this space. You are enough to show up as you are. Self-love, self-appreciation and self-cheerleading are so important, and that’s what I really want to be at the focus of this campaign.

Rattray: What is the main lesson you hope others will take away from this campaign?

McCallum: The biggest thing for me is perspective. We have a choice—how do you want to live? In a perfect world?

What does the story look like?

You cannot let a negative perspective infest you. You have to find a way to take control and shift it using self-love and gratitude. I hope that people will be able to draw those lines of connection and realize that the language we use is everything. It connects us through a give and take of energy, not only to ourselves and each other but to the land as well.

Kaylee Rattray is a member of the communications team at the International Indigenous Speakers Bureau (IISB) and a Political Science major at York University.

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CREATIVITY

From Beading to Healing Photo credit: Kris Caetano

By April Mitchell-Boudreau

Twenty-one years ago this spring, I was expecting my youngest child.

At the end of my pregnancy, I was put on bedrest, and this is where my healing journey with beading began.

I

had been a collector of beads and stones for many years, and they had waited patiently for me to make space for them. The timing was divinely inspired and utterly perfect.

As a Mohawk woman, my love of beads came naturally. It was like the materials had a voice. I grew up isolated from my cultural roots, and somehow the beads called me home. They would let me know what I should buy and then what they wanted to be.

I felt so connected to my relatives through beading—it was an intuitive channel through which I felt guided.

For example, I was always drawn to shell beads.

When I learned years later that this is a traditional material for our people, I was so moved. Haudenosaunee people use the Quahog shell to make Wampum or Treaty belts, a powerful work of art that serves as a visual contract representing treaties. There it was again, my relatives calling me home.

Several months later, I remember sitting in our living room with my bead basket in my lap, telling my husband that I wished there was a [paying] job I could do from home so I wouldn’t have to leave our kids to go to work outside of the

home. And there it was, literally, sitting in my lap!

This is how I became an accidental entrepreneur. To my surprise (and delight) people wanted to buy what I was making, and soon we had a little business taking shape alongside our young family.

I was scared and excited when we started doing juried handmade shows.

We met so many wonderful souls who inspired me deeply in becoming passionate about helping others access their inner creators.

People are hungry to be creative. I also noticed how so many people felt disempowered. I took this as a sign that I was on the right track. The idea of jewelry as a vehicle for changing your mindset and promoting personal empowerment lit my soul on fire!

This is how the Lofttan Strand System came into being. I have now borne witness to the transformational power of creativity many times. I’ve seen it change people over and over again by cracking open the door of creative play.

I have seen stubborn naysayers lean into their creativity and become the most empowered and enthusiastic creators.

The best part? Along the way, I became empowered too, and the beading transformed me into a successful Indigenous woman entrepreneur.

I felt my own authentic voice coming out, healing childhood trauma and breaking generational cycles of shame, poverty and suffering.

And I feel my relatives smiling. I am home.

April Mitchell-Boudreau is a Niagara-based designer and proud Indigenous entrepreneur.

She is a member of the Turtle clan and Mohawk Nation with roots at Six Nations. Committed to wellness through creativity and slow fashion, Mitchell-Boudreau infuses her design work with traditional materials reimagined in a contemporary context. She started her first company nearly 20 years ago and now has two jewelry brands: BeadQueen and Lofttan.

Carried in 60 stores pre-COVID-19, MitchellBoudreau is successfully pivoting Lofttan to a direct-to-consumer platform.

WELLNESS & ENVIRONMENT | 15

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HEALING RESOURCE

Anishinaabek Grief and Loss Healing Tool

By William Morin

Indigenous communities and their Peoples are not equipped to deal with even the most basic health issues. For Indigenous Peoples, the post-colonial Western wounds present themselves in various intergenerational forms of traumas, grief and loss. Sources of trauma include: residential schools, Indian Act policies, identity politics, high suicide rates, high incarceration rates, thousands of missing and murdered Indigenous women / girls / men, institutional systemic racism, and historical treaty violations.

I

n the absence of cultural identity or traditional knowledge, substance misuse and self-destructive behaviour becomes the inheritance we pass on.

Throughout our shared history in Canada, where dysfunction is our new reality, Indigenous Peoples stumble through intergenerational trauma.

Those looking to heal from historical colonial wounds of grief, trauma and loss are having to explore methods that are culturally deaf. This historical and current systemic bias has led Indigenous Peoples to distrust colonial institutions, decreasing the effectiveness of standard Western forms of health care and counselling models for healing.

In a post-pandemic world, the discovery across Canada of thousands of unmarked graves at residential schools has awakened many to the lies taught to us all. In light of this, the mental health impact of a pandemic echoes a shift through apathy into empathy across all sectors of society. This heightened awareness is vital in an acknowledgement of the colonizer and those on the path of reconciliation with the colonized.

What a loss!

(Giiw-saad-ka-mig!)

I am letting go.

(N’bi-gij-ne.)

A Bi-Cultural Mixed Method to Processing Contemporary Trauma, Grief and Loss

of grief to include two more stages: “shock / loss” and “testing / experimenting”, bringing the number of stages to seven.

teachings except ‘Wisdom’. To know wisdom, you need to know all the six previous teachings first.

The adaptation presented here is guided by root word teachings within each of the Seven Grandfathers as a way to better understand them individually and collectively beyond a simple translation in English.

In the visual for this bicultural model, the stages are presented within a “W” wave, similar to the “Change Curve” with indicators of potential relapse from one stage to an earlier stage. This model is a living document and in progress as I continue to research and develop this healing guide. As the field of study evolves, I seek practical and lateral links to Indigenous traditional values / teachings / teachers / healing methods. Versions of these universal values can be found in some way within all cultures.

In Anishinaabemowin / Ojibway language (North Eastern Ontario dialect), the root word for ‘earth’ is ‘aki / ki’ and for ‘heart’ is “de / ode” (o-day). The root word “i-di / di,” in words like “n’dis / n’dising” for belly button and umbilical cord denotes mutual benefit and shared connection.

Knowing these root elements gives each word a matrix of meaning. Each of these root words can be found within all seven

In Kübler-Ross’s Change Curve, the ‘Testing’ or ‘Experimenting’ stage is interpreted through the Medicine Wheel teachings, reflecting the time needed by individuals

I propose a working model combining an Indigenous (Ojibway Anishinaabe) life way: the Sacred Seven Grandfather Teachings with contemporary grief models, most notably the expanded work of Elizabeth Kübler-Ross.

Building on a broad understanding of Anishinaabek Seven Grandfather teachings of the values of humility, love, truth, respect, courage, honesty and wisdom, I have paired them with the most recent “Change Curve” model by Kübler-Ross, built from the standard five-stage model WELLNESS & ENVIRONMENT | 17

HEALING RESOURCE to process a trauma / loss. I’ve divided this stage into a four-step process like the four seasons, with small steps always in process, a transition of growth where a person can build up the “courage”, strength and momentum like a spiral towards change and the “decision” to heal.

The four steps in sequence are: facing the loss, forgiving, letting go / releasing and giving back / gifting.

Giiw-saad-ka-mig! / What a loss!

N’bi-gij-ne. / I am letting go.

Miigwe / to give – a gift.

Renowned Anishinaabe Elder Dr. Jim Dumont speaks of a 360-degree vision to ‘accept’ a different way of seeing and then to ‘participate’ in another way of seeing the world. Mi’kmaw Elder Albert Marshall describes Two-Eyed Seeing as “learning to see…” from both Indigenous and Western / mainstream knowledge and ways of knowing, suggesting that we need to see from both “…for the benefit of all”.

The integration of Indigenous ways of knowing within institutional systems will be more than an anecdote for change, but rather, when accepted as equal, will be a legitimate antidote to these modern wounds across cultures and beliefs.

Our Elders tell us our teachings are ‘human teachings’. The template of this model can be inferred in other geographies with colonial wounds so other cultures can apply their own ‘human teachings’.

William Morin (B.F.A., B.A Indigenous Studies, B.Ed., M.A., Ph.D Candidate) is an Anishinaabe artist from Michipicoten Anishinaabek (Mishibikwedenong) and an Indigenous activist. He has been a professor of Indigenous Studies at the University of Sudbury for over 20 years. He also served in the Canadian Forces as a medical assistant during the first Gulf War. The information shared here is based on the Traditional Anishinaabek Seven Grandfather Teachings and the extended Kübler-Ross Seven Stages of Grief (cleverism. com/understanding-kubler-ross-changecurve). Other grief model teachings have been merged and expanded on by Morin, initially developed for the Niigaaniin Mino Bimaadizidaa Program.

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Anishinaabek Grief and Loss Healing Tool

Model guide: The following table / chart aligns each standard Kübler-Ross grief “Change Curve” model stages with one of the Seven Grandfather Teachings.

Kübler-Ross

Change Curve Model

Seven Grandfather Teachings Process and Relationship Building on each value / teaching

Shock: The loss, trauma, immobilization, paralysis at hearing the bad news. Disconnection from ‘self ’.

Humility / Dibaadendiziwin: A foundation of humility, to see ourselves not alone in life, in our trauma / loss.

With humility, connections to the truth move us towards acceptance.

Denial: Disbelief, refusal to believe the facts, the truth. Trying to avoid the inevitable, refusing to accept the change that is beyond our control. Looking for evidence that it is not true.

Truth / Debiwewin: Being truthful is speaking from the heart. Building on each value / teaching accepting the truth opens us to healing with love.

Frustration / Anger: Frustrated outpouring of bottled-up emotion.

Recognition that things are different. Emotional low point, unaware of the emotions or needs of others. Sometimes angry.

Love / Zaagidiwin: Love is mutual, it is a balancing element and brings peace between you and others. When love is in our every action, we are better prepared to process strong emotions that can consume us.

Depression: Low mood, lack of energy. Final realization of the inevitable. Emotional low point, potential for relapse to previous stages.

Respect / Mnaadendimowin: With both “heart” and “mutual benefit”, when we respect / re-see others, the situation, the loss, we begin seeing our relationship to others of the loss but not defined by it. In helping to benefit others we grow out of depression.

Experiment / Testing: Initial engagement with new situations, seeking realistic solutions.

Strength / Courage /Aaki-ade’-ewin: With strength from the earth, connected through our heart we can face change / loss / foes / ourselves. This also takes time, moving through the four seasons, to face the loss, forgive it, let it go and give it back.

Decision: Learning how to work in a new situation, feeling more positive.

Honesty / Gwekwaadiziwin: Being truthful to ourselves is honouring us and others. By honouring and accepting our path in life, we are better prepared to make the decision to move forward.

Acceptance: Changes integrated, a renewed individual.

Wisdom / Nbwaakaawin: Finally finding the way forward. To know humility, love, honesty, truth, respect and courage from the heart, where there is mutual benefit with others is when wisdom is achieved.

The wisdom of life is in living ‘Life’ - “Bimaadiziwin”. The “bi” is a word marker of movement, which is in the word for ‘water’ = “n’bi”, where life is always moving, flowing. Wisdom is in embracing change as a part of life in ourselves, in others and in the world around us. Wisdom comes from the living of life, accepting life, moving with it, within it, contributing to it and receiving from it.

Reprinted with permission. © 2021 William Morin

WELLNESS & ENVIRONMENT | 19

All photos by Sonny Parker

ECOLOGY

The hydro plant in Whitehorse provides a critical source of energy for the Yukon. Salmon, however, have the task of navigating beyond this barrier if they are to make it back to their intended spawning grounds where they were born. To do this, salmon can swim up a wooden fish ladder that provides salmon a route around the dam.

Helping Yukon River Salmon Make It Home

By William M. Twardek

A four-year collaborative project led by the Canadian Wildlife Federation (CWF) has explored what is happening to salmon migrating through Traditional Lands of the upper Yukon River.

C

enturies ago, thousands of Yukon River Chinook salmon were being harvested by the Indigenous Peoples in the area we now refer to as Whitehorse. Now, just a few hundred salmon make the long 3,000 km migration to Whitehorse each year, and nearly all Indigenous Peoples in the surrounding area have stopped harvesting salmon to help recover the once prolific stock.

“We need to keep respect for salmon in the forefront and work together to ensure the best possible future for this species,” said Brandy Mayes, lands operations manager of Kwanlin Dün First Nation (KDFN).

She, like many others, feels a sense of responsibility to the salmon.

Salmon migrations are remarkably unique within the animal kingdom. Salmon are born in freshwater streams, swim to the ocean, then migrate back to their birth site to spawn.

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“We hear that the waters used to run red with fish, and now they hardly run at all. Salmon have been important to our culture for thousands of years, and it’s important to make sure the stock stays healthy for thousands of years to come,” said Cheyenne Bradley, steward officer with KDFN. If the salmon cannot make it back to their intended spawning site, they often fail to reproduce or contribute to the next generation of salmon. The loss of salmon from a river can have devastating impacts on the ecosystem, not to mention local communities that have a strong cultural connection with the resource. Today, salmon populations are in decline, in large part because salmon are challenged more than ever during their migrations.

In 2016, Lloyd Lintott (past president of CWF) and Tami Grantham (biologist with

An upper Yukon River Chinook Salmon nearing completion of its 3,000 km migration back to the waters it was born in many years ago.

the Carcross/Tagish First Nation; CTFN) connected CWF and CTFN to identify mutual Chinook salmon research interests to understand these threats. Various local organizations, including Carcross/Tagish First Nation, Ta’an Kwäch’än Council, Kwanlin Dün First Nation, Fisheries and Oceans Canada, Yukon Fish and Game Association, and Yukon Energy Corporation, together identified key research questions, including where are salmon going after passing the hydro plant and how effective is the Whitehorse Rapids Fishladder? The Whitehorse Hydro Plant was built in 1958 and would be a complete barrier to salmon movement if it wasn’t

ECOLOGY for the Whitehorse Rapids Fishladder, a wooden passageway that allows salmon to swim around the dam and make it to spawning habitat upstream. Answering these questions could help inform recovery actions and strategies for the local population.

Over the next four years, the CWF and CTFN worked with various partner organizations to monitor Chinook salmon movement through the Traditional Territories of the four local First Nations, Carcross/Tagish First Nation, Kwanlin Dün First Nation, Ta’an Kwach’an Council, and Champagne and Aishihik First Nations. To understand where salmon were moving throughout the river, the project team needed to first capture and tag salmon with tracking transmitters. This meant spending long days on the Yukon River, patiently waiting for salmon to be captured in their nets. Over the course of four years, about 550 hours of netting was completed. In total, over 40 people from several different organizations spent time in the field, most of which were from one of the four local First Nations.

This time on the water was an opportunity to learn from one another about salmon, science, conservation, culture and environmental stewardship. For example, Karlie Knight, the previous natural resource coordinator at CTFN, spoke to an Elder about the project, who said, “If you take measurements from a salmon after death, be sure to return it back to the river with its head upstream so its spirit can return home.” Similarly, project volunteers

learned about fish biology, scientific sampling and conservation.

Danny Cresswell of CTFN explained what it means to be involved with salmon projects on the land. “To be involved with this kind of project, to help the salmon, is not only an honour but it’s our responsibility to do whatever we can to help the salmon reach their spawning grounds. Every single salmon makes a difference. The salmon have been making this long journey to spawn and feed the people all the way along the river for thousands of years. Now governments, industries, non-governmental organizations and concerned people everywhere need to work together to help preserve this valuable and irreplaceable resource that both benefits us and the entire ecosystem.

Together today for our fish tomorrow.”

So, what did the project team find after four years of study? It turns out many salmon approach the hydro plant but do not pass through the fish ladder. This is troubling, as every salmon makes a difference when the population is small.

On the other hand, the project also found that salmon passing through the fish ladder have high success making it to spawning sites, and that there are a few key habitats upstream that salmon tend to use. These habitats could be candidates for future habitat restoration work, monitoring and protection.

Although it is unclear exactly why salmon are not passing the hydro plant, First Nations governments believe that positive changes can be made at the fish

All Chinook salmon will die after their spawning migrations as part of their life cycle. Researchers want to understand why some Yukon River Chinook salmon die before reproducing and completing this critically important part of their lives.

ladder to help salmon complete their migration. Now, they are advocating for changes to be made at the fish ladder to improve migration conditions moving forward.

“It’s clear there is much to do before salmon are returned to their once iconic abundance,” said Nicolas Lapointe, one of the biologists working on this project, “but we are confident in the strong Indigenous leadership that will be at the forefront of salmon recovery efforts and decision-making processes in the upper Yukon River.”

To help support wild salmon and aquatic species at risk across Canada, CWF is now working on a national database of barriers and other fish passage projects.

William Twardek is a PhD. candidate in the Fish Ecology and Conservation Physiology Lab at Carleton University and a Chinook Salmon Biologist at the Canadian Wildlife Federation.

Biologist William Twardek and Cheyenne Bradley of KDFN working together to implant a Chinook salmon with a small tracking transmitter, so they can monitor the fate of this salmon during the remainder of its spawning migration.

WELLNESS & ENVIRONMENT | 21

LITERATURE

The Case of Windy Lake (The Mighty Muskrats Mysteries) Author, Michael Hutchinson Writer and journalist Michael Hutchinson is a citizen of the Misipawistik Cree Nation in the Treaty 5 territory, north of Winnipeg, Manitoba. He has worked in media and communications in various roles, most notably as the director of communications for the Assembly of Manitoba Chiefs, project manager for the Treaty Relations Commission of Manitoba, and host of APTN National News. You may also recognize Hutchinson as the face of CTV Morning Live in Winnipeg.

A

s a busy communications professional and father of two girls, he doesn’t have a lot of down-time, but when he does, writing is something that just comes naturally. Earlier this year, CODE announced the recipients of the 2020 Burt Award for First Nations, Inuit and Métis Young Adult Literature, a Canadian literary award and readership initiative that recognizes excellence in Indigenous-

authored literature for young adults (ages 12-18). This year, Hutchinson’s book The Case of Windy Lake (the first in a series of three books) won in the Honour Book English Language Category. SAY Magazine had the pleasure of interviewing Hutchinson to find out more about what inspires his work and how he feels about receiving this recognition.

SAY: When did you start writing and what was your inspiration?

Hutchinson: According to my peoples' beliefs, everybody is given a talent by creation, and mine seems to be writing.

When I was young, my dad didn’t really like TV—sometimes removing it for whole seasons—so I read a lot as a kid, which really inspired my writing. Because I had done so much reading, I knew what a good sentence sounded like. My writing got better in high school when it was clear that I wasn’t going to excel in music class. People then started noticing that I could write. I come from a big family, there’s seven kids in my family, so when you come from a big family and somebody says something you do stands out, you latch onto that like a life preserver.

SAY: How does your life inform your writing?

Hutchinson: I’ve always had conversations with people about the First NationCanadian relationship and so my hope was to write books, like the muskrat series, that educated and informed about First Nation people for young Canadians as well as First Nations youth themselves.

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When I was young, the Hardy Boy books were really big, but those stories did not reflect the childhood I experienced. I wanted to write books that reflected my childhood, and I want Indigenous youth to see themselves represented in books.

SAY: Do you relate to any particular characters in your book?

Hutchinson: I definitely relate to the family, as many of the characters in the story have similar characteristics to some of my family members. Snippets of conversations and experiences I had as a kid are woven throughout, and I believe many First Nation families can relate to them. Each of the muskrats are also unique characters. With his parents having passed away, Otter was raised by his grandpa—he knows the most about bushcraft spirituality so he represents the spirit. Chickadee and Sam switch back and forth between intellect and emotion, and leadership. Atim represents the physical self and that’s why he’s always hungry. He’s the biggest and most physical, and runs the fastest.

LITERATURE

SAY: This book won a young adult literature award. Why is the Burt Award program important for Indigenous writers, readers and publishers?

Hutchinson: It’s always exciting to have your work recognized because there are so many types of books out there.

When you do get recognized in this way, amongst other incredible writers, it’s such an honour. For us, as Indigenous writers, we’re sometimes pushed to the back or our books are in a special section of the bookstore. We may not be front and centre, so award programs like this provide not only a chance for advertising but also provide a greater audience, especially because CODE distributes these books to many different schools all across Canada.

SAY: How do you feel about your books being distributed in classroom kits across the country?

Hutchinson: My books were written with a purpose in mind, and that is to create a better relationship between Canadians and First Nations. Ultimately, the classroom is

where I want my books to be so that I can reach young people and get feedback from teachers. I often teach online classes and it’s always interesting to get questions from students and hear about what stood out to them. They are so smart and perceptive, it’s always good to hear what they’ve felt when they read the books.

SAY: What advice do you have for young aspiring writers?

Hutchinson: Read, often! When you read books, you are exposed to different styles of writing and different ways of putting sentences together while expanding your vocabulary and learning how words are used. You’ll find genres of books that you like and don’t like. Eventually the stuff that you like is going to become the palette you work from. What you read will be the colours you use when you write.

The next step is to sit down and write—set a timer for 10 minutes every second day, or every third day, or once a week, where you sit down and focus. You may also find that joining a writing club will be

helpful—somwhere to bounce ideas off of each other. The third thing is to find an editor. Find somebody who you like, who you will listen to and who knows what you're trying to do, and get them to read your stuff. It doesn’t matter how brilliant you are in your head, if you can’t put it on paper or on the computer, it’s not going to reach the audience.

Interview by Danielle Vienneau.

Photos courtesy of CODE.

Since 2012, the CODE Burt Award for First Nations, Inuit, and Métis Young Adult Literature has honoured 20 prestigious Indigenous authors. Through this program, winning book titles have made it into the hands of Indigenous youth and teachers through the distribution of 50,500 books to over 800 schools, libraries and Friendship Centres in every province and territory in Canada.

WELLNESS & ENVIRONMENT | 23

LITERATURE

Moccasin Square Gardens Photo credit: William Au

Author, Richard Van Camp

Richard Van Camp is an internationally renowned storyteller and bestselling author. He has written and published 25 books in 25 years of writing, from baby board books to young adult fiction, to novellas and novels. Born in Fort Smith, Northwest Territories, he is a member of the Tłı̨chǫ Dene Nation. A graduate of the En’owkin School of Writing in Penticton, he completed his Bachelor of Fine Arts in Writing at the University of Victoria and completed his Master’s of Creative Writing at the University of British Columbia.

V

an Camp is passionate about Indigenous reclamation, language and oral history, and was a cultural consultant for CBC Television’s North of 60. He has received several awards for his various works, including Storyteller of the Year for both Canada and the USA by the Wordcraft Circle of Native Writers and Storytellers. This year, Van Camp’s book of short stories Moccasin Square Gardens won

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in the English Language Category. This collection of stories functions as a meeting place for an assortment of characters, all seeking some form of connection. SAY Magazine had the honour of interviewing Van Camp to find out more about his life’s work and his thoughts on receiving the CODE Burt Award.

SAY: What inspired you to write Moccasin Square Gardens?

Van Camp: Moccasin Square Gardens is my fifth short story collection and the funniest, in my opinion. It was my 25th book in 25 years and my most recent labour of love, Gather, will be my 26th book in 26 years. Moccasin Square Gardens is really a triumph of the craft of writing and my storytelling braided together. I worked with the same editor, Barbara Pulling, who I worked with on the Lesser Blessed, which was my first book, published in 1996. I’m proud of all of my books, but there’s something really special about Moccasin. I wanted to have fun and poke fun at ourselves as Indigenous People, at all lazy leaders, at man babies—the men who never left home—and I wanted to poke fun at us northerners. I also wanted to go toe-to-toe with some big issues. I think people really appreciate that I’ve never shied away from what it means to be a second-generation residential school survivor. This was my first collection as a father where I really went at it with a good heart, exposing a lot of the poison in our communities.

SAY: Why is the Burt Award program important for Indigenous writers, readers and publishers?

Van Camp: You’ve asked the milliondollar question! CODE is committed to global literacy for all people. They’ve given away hundreds of thousands of copies of books for free. To be acknowledged as an Indigenous writer for the Burt Award means the world to me because we’re judged by an Indigenous panel of readers, most of whom are writers or activists themselves. To be honoured and acknowledged by your own community means so much to me as an Indigenous person who has spent my life reclaiming all I can for my community.

SAY: What advice do you have for young people who are inspired by your work and want to be writers as well?

Van Camp: I always say that if you have a hero, whether it’s Charie Dimaline, Eaton Robinson or Herald Johnson, this is the time to reach out to them. Chances are these mentors will take you under their wings and give you advice. Some

LITERATURE

will be happy to read your work and send it back with pointers. They may put you in touch with contests or calls for writing anthologies, and if you have a manuscript they can put you in touch with publishers and agents. As mentors, we love to see people’s dreams come true, because for us mid-career writers, so many of our own dreams have come true. When you have abundance in your life, you want abundance for everybody. Every Indigenous author I know is on Facebook, Twitter and Instagram. It takes 30 seconds to write an email and say, "Hey I’m a big fan!

I’m working on something. Is there any way that I can mail it to you to have a look at it?"

I can’t think of too many authors out there who would turn a young person away.

SAY: What do you love most about what you do?

Van Camp: I love collaborating with my friends and heroes. It’s working with

incredible artists who are just as hungry and just as inspired as you are to create something epic and to create something that readers will be astonished by. I work with 13 different publishers, and every book we’ve created is beyond anything I ever could have imagined. I’m so grateful.

That’s the dance of trust that happens with collaborating, and I really love collaborating with great exquisite artists.

SAY: How does your life and sense of humour play into your work? What do you hope your legacy will be?

Van Camp: When you’re odd looking like me you got to be funny! My writing will live forever. I’m grateful for that.

My greatest success in life is of course being a father, a husband and a friend to everybody. I also want to be remembered as somebody who went beyond the call of duty and reclaimed so many stories, so many videos and so many photos, not

just for himself but for other families and for future generations. I’m equally proud of all the archival work I’ve been doing. I’ve uploaded interviews I did back in 1991 and 1992 from elders who are no longer with us, but their words are forever. We’re really reclaiming our star and moon knowledge in Fort Smith. I’m really proud of that.

Interview by Danielle Vienneau.

Photos courtesy of CODE.

The award program was made possible by the generous support of the Consecon Foundation and the legacy of William “Bill” Burt. To see all of the CODE Burt Award winning titles visit: code.ngo/approach/literary-awards.

WELLNESS & ENVIRONMENT | 25

MUSIC

Joey Nowyuk Indie rocker Joey Nowyuk is making his mark on the Canadian music scene and putting the hamlet of Pangnirtung, Nunavut, on the map with his recent success at the Indigenous Music Awards (IMA). Winning the award for Best Music Video for Novice Artists at the IMAs for his song “Nalligigakku (Because I Love Her)”—shot in his hometown of Pangnirtung—has helped launch this up-and-coming artist’s career, gaining him national recognition.

Nowyuk’s passion for music started when a travelling music workshop came to Pangnirtung and he picked up a guitar for the first time. Despite the

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many challenges he faced not being able to access equipment in his remote community, such as guitar strings, Nowyuk continued to pursue his talent.

Now a singer and songwriter, Nowyuk was raised by a community that instilled in him the value of culture and language.

Like a seasoned storyteller, his songs are candid and feature both Inuktitut and English lyrics, and tell the stories of his life up North. Through his artistry and heavy beats, Nowyuk aims to shine a ray of optimism and hope while paying homage to his community.

With the upcoming release of his debut album Tumitit, meaning “your footsteps” in Inuktitut, Nowyuk aims to join the ranks of celebrated Inuit artists, such as Beatrice Deer and Elisapie, in strengthening his people’s language and culture. Nowyuk plans to tour extensively

in support of his upcoming debut album, both across Canada and around the Arctic Circle.

MUSIC

Leonard Sumner From the shores of Little Saskatchewan First Nation, located in the heart of the Interlake of Manitoba, Anishinaabe poet, emcee and singersongwriter Leonard Sumner recently released his long-anticipated third album Thunderbird. The eight-track album touches on many issues, including dealing with loss, the child welfare system and residential schools, but it also celebrates love and family.

Having always occupied landscapes of multiple musical genres, including hip hop, spoken word, country, and rhythm and blues, this most recent LP brings Sumner back to his hip hop roots. Like many artistic greats, Sumner is a master storyteller, writing from his heart about his experiences. The creation of this album represents the reclamation of

culture and language, including several verses in Ojibwe. It also represents healing, as it helped him through the pain of losing his mother who passed away last year. The name of the album in itself is a tribute to his mother whose spirit name was Brown Thunderbird.

Over the years, Sumner has achieved national success, and garnered several awards and nominations with his two previous albums, Rez Poetry (2013) and Standing in the Light (2018). Most recently Sumner was recognized for his artistic excellence in songwriting and received the 2020 Indigenous Songwriter Award. The award, presented by the SOCAN Foundation, in partnership with TD Bank Group and the Indigenous Music Awards, is given each year to an Indigenous music creator in Canada.

With his poetic lyrics and with every vibration of the strings on his guitar, Sumner rattles the dust off truths that

have been buried for far too long. In this era of unsettling history and healing wounds of the past, Sumner’s music is an expression of medicine that walks the line between fortitude and fragility—a journey worth listening to.

WELLNESS & ENVIRONMENT | 27

MUSIC

Desiree Dorion JUNO-nominated country artist Desiree Dorion is a proud member of the Opaskwayak Cree Nation in Manitoba and grew up only a mile and a half from the grounds of Dauphin’s Countryfest, one of the biggest outdoor music festivals in Canada. As a little girl she would often bike to the grounds and climb up on the empty stage and pretend to play to the thousands of fans who come to watch big country music acts. In 2014, her dream of playing the mainstage came true when she shared the stage with The Band Perry.

In 2017, Dorion took home the award for Songwriter of the Year at the Manitoba Country Music Awards for “Whiskey Knows”, which she co-wrote with producer/songwriter Chris Burke-Gaffney.

“Whiskey Knows” was also a semifinalist in the International Songwriting Competition.

Magazine, issue 92). This song showcases Dorion’s playful side and serves as an anthem for women who want to let loose and shake off the day. Over Dorion’s career, she has had five songs chart in the Top 100 on the Canadian country music charts (TRAX), along with several reaching the top spot on the Indigenous Music Countdown.

In addition to her success as a celebrated country artist, Dorion is also an artist ambassador with the Downie Wenjack Foundation, and she recently hosted the National Indigenous History Month Achimotak (let’s talk about it together) series—a digital series hosted with the Canadian Country Music Association. She looks forward to getting back on the road, touring across Canada and the United States, again soon.

Dorion released her fifth album Break the Chain in February 2020. Burke-Gaffney was also Dorion’s songwriting partner on this LP which explores various serious topics, such as poverty, resilience, breaking the cycle of violence, family ties and also having fun. Her music mirrors her life experience, and the lyrics are as profound as the emotions felt in her vocals. In Break the Chain, fans can expect to hear more pop influence which is a slight departure from her previous records.

Her most recent single “Sometimes I Drink” was co-written with JUNO Award winner, Crystal Shawanda (featured in SAY

Aug 30 | Leonard Sumner Sept 6 | Desiree Dorion Sept 13 | Joey Nowyuk Visit us at IndigenousinMusic.com 28 | WELLNESS & ENVIRONMENT

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WELLNESS & ENVIRONMENT | 29

COMMUNITY

Plans for a Clean Energy Future Kiashke Zaaging Anishinaabek (KZA), also known as Gull Bay First Nation, has embarked on a journey to energy sovereignty with the completion of an innovative and fully integrated remote energy solar-storage micro grid. Located in the Ojibwe community, on the western shorelines of Lake Nipigon, Northwestern Ontario, this system is the first of its kind in Canada.

Using solar panels, lithiumion batteries for storage, and an automated micro grid controller, KZA is provided with clean solar power, off-setting the use of diesel fuel by approximately 30 per cent a year.

A

s the Mashkawiziiwin energy project's coordinator, AJ Esquega successfully oversaw the completion of Gull Bay First Nation's Giizis Energy Solar Storage Micro Grid facility and is now looking into other renewables and clean technology for KZA’s clean energy future. SAY Magazine caught up with Esquega to find out more about his experience and how others can get involved.

SAY: How did you get involved in sustainable energy?

Esquega: In March 2017 I went through a competitive hiring process and was hired for the position of Mashkawiziiwin Energy Project Feasibility Coordinator.

At the time I didn’t know it would be for a multi-million dollar solar micro grid project with co-developer Ontario Power Generation (OPG), but I knew it had to do with bringing clean energy to Gull Bay, which had me feeling pumped.

That’s how I got involved—through my community’s strides towards clean, sustainable power.

SAY: Why was embarking on this project such an important venture?

Esquega: Growing up, I was taught to hunt, harvest, and get what I need from the woods or waters respectfully and sustainably, never taking more than what I needed, ensuring it could replenish, and giving tobacco as thanks when doing so. We are now seeing the devastating effects fossil fuels and economic waste are having on our planet, and this project was an opportunity to make a big difference.

We need to start the transition process

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Giizis Energy Solar Storage Micro Grid facility sign after the project celebration ceremony August 16, 2019.

Left to Right: Darrel Brown (Kisik Clean Energy), Cara Sanders (Askii Environmental Inc.), AJ Esquega (Gull Bay First Nation), Perry Bellegarde (former National Chief of the Assembly of First Nations), RoseAnne Archibald (current National Chief of the Assembly of First Nations), Chris Henderson (Lumos Energy and Indigenous Clean Energy)

now if we want to ensure a healthy future for our next seven generations.

This project also has to do with reconciliation. Gull Bay Chief and Council advocated for reconciliation with OPG for past grievances and to rectify a strained relationship by developing a renewable energy project to help with the transitioning of diesel and to provide some economic development for the community.

SAY: How has the project benefited the community?

Esquega: The environmental benefits are significant. On sunny days when there is enough solar penetration, the diesel generators turn off, which means less diesel used, less noise and less smoke coming out of the stacks. As of early July, Giizis Energy has so far reduced over 140,000 litres of diesel fuel and over 450 tonnes of greenhouse gasses.

There are economic benefits as well.

Giizis Energy is owned 100% by Gull Bay First Nation through its development corporation Ma’iingan Development LP, which sells its solar production to Hydro One Remotes. The system has been running stable for about 10 months now. There has also been a lot of job creation throughout various phases of development, including hires for site preparation, construction and energy interns (who worked beside me in project coordination).

This project also proved to have many positive social impacts on KZA, and we

were honoured to have our micro grid documentary showcased on APTN’s television series called Power to the People.

SAY: How can other communities get involved?

Esquega: For those who are interested, I’d suggest connecting with the Indigenous Clean Energy Network (at no cost).

The tools, resources and information on this platform can help Indigenous communities take action on clean energy projects. I also encourage other communities who have delegated energy leads to apply to the 2020 Catalyst program. I took the program and benefitted from the network I built, the tools I learned and the resources I drew from while attending this program. If you are in Ontario, I would also encourage Indigenous communities to apply for the Community Energy Champion Program with Independent Electricity Systems Operator. And of course, KZA is happy to share information with other Indigenous communities that are interested in implementing a clean energy project of their own.

AJ Esquega is from Kiashke Zaaging Anishinaabek (KZA) and is a former KZA councillor, an avid outdoorsmen, and a 2020 Catalysts Program graduate. Esquega is also a recent recipient of the 2021 Clean50 Emerging Leader Award, granted to those who have made a significant difference in their communities through the implementation of a clean energy initiative.

HOPE

Tears to Hope The 3rd annual Tears to Hope relay and virtual run was held on June 26 and 27 in honour of our missing and murdered Indigenous women and girls (MMIWG). The in-person event included a 10km relay and took place in northern British Columbia. Hosted by the Tears to Hope Society, this event raised over $44,500 which will go towards supporting the families of our missing and murdered loved ones.

I

t is important to note this event was born from a small group, a running team, whose goal was to shine a bright light of hope for those affected

by MMIWG. Now the team’s name has grown into a movement and an event that encourages healthy activity through running to promote healing, health and wellness of the body and mind—helping others train and run towards a hopeful future.

Here is a collage paying homage to those who recently ran to raise awareness and, most importantly, in memory of those taken too soon.

Joanne Bartlett and Birgitte Bartlett in Terrace, BC

Team SOS (Save Our Sisters) in Terrace, BC The Lift Circle Powerhouses: Kayla Langton, LynnMarie Angus, Jennifer Fuljames, Malia Baker, Julia Baker and Vanessa Lesperance. This amazing team of 15, consisting of members across Canada, was Tears to Hope’s biggest fund-raising team, raising over $8,200

Clarence Nelson, Mary Denton, Birgitte Bartlett, Gladys Radek in Prince Rupert, BC

Martina Namox (Wet’suwet’en) pictured holding a photo of her nephew Colton Fleury

Darren Brown pictured holding a photo of his mother Frances Brown who went mushroom picking with a male friend in October 2017 and never returned. Brown ran for the first time in 2020 and has lost over 50 pounds on his healing journey. This year Brown did survival training and has started going out to the area his mom went missing to continue looking for her

Michelle Segovia, Lucy Roseboom and Anita Struyk, allies. Terrace, BC WELLNESS & ENVIRONMENT | 31

HEALTH

Holistic Healing Practices Help Find Balance

By Janice Tober

As stress, chronic disease and cancer numbers remain high in North America, many people have started to look outside of Western medicine to alternative treatments, such as homeopathy.

W

hile homeopathy has been around for about two centuries or so, Indigenous healing practices have existed for much longer than that, for thousands of years, in fact. This warrants asking if homeopathy was based on the traditions of Indigenous Peoples. Is there a link between the two practices?

What is Homeopathy?

According to the Canadian College of Homeopathic Medicine, homeopathy is a system of natural medicine that has been in use worldwide for over 200 years. The term was coined in 1824 by German physician Samuel Friedrich Hahnemann (1755-1843) from the Greek words homoios “like, similar, of the same kind” and -patheia “disease,” also “feeling, emotion.”

The practice is based on the belief that ‘like cures like’ and the body knows best how to cure its own ills. Homeopathic healers provide remedies for symptoms that result in the body taking action in order to heal

itself. Medicines derived from nature— that are capable of producing certain symptoms in healthy people—are given to those who are ill and exhibiting the same symptoms. These remedies are designed to stimulate the body’s innate immune system and energy system to restore itself to health and regain balance.

Homeopathy also looks at a person’s spiritual, mental and emotional health, in addition to the physical regime of a person’s daily life and habits. It follows a holistic view of healing.

Interestingly, the term “allopathy” which is a common term today to describe mainstream medical practices and procedures was actually coined in 1810 by Dr. Hahnemann in order to distinguish the usual practice of medicine (allopathy) from his new form of practice (homeopathy), the system of therapy that he founded.

Traditional Indigenous Healing Practices

While Indigenous healing practices are as diverse as there are Indigenous Peoples, there are a few similarities or correlations in worldview that could be made to homeopathy. Indigenous healing practices can include, but are not limited to, the preparation of medicines from plants and sources in the natural world. Energy medicine is also a big component of traditional healing, not only focusing solely on apparent physical symptoms but looking for and addressing underlying causes.

Indigenous healers focus on four aspects found on the medicine wheel that are all needed to achieve good health and wellness, an equilibrium between the mental (mind), spiritual (soul), emotional (heart) and physical (body). Healing is focused on the inter-relationship between the mind, body,

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heart and soul. This interconnection is what keeps a person in balance.

Some of the other practices used within several traditional healing practices are the use of herbs, natural medicines and such collective healing practices like sweats, sundance ceremonies, smudging and healing talking circles—just to name a few. All these can work together to ensure each individual and, consequently, the community remains healthy and well.

Is There a Link?

It is unlikely that Dr. Hahnemann was influenced by Indigenous cultures. He had diverse talents and mastery over seven European languages: German, Italian, Spanish, French, English, Latin and Greek. But he is unlikely to have come into contact with Indigenous Peoples or derived his worldview from them.

But it is interesting how at a time in history when medical practices, such as bloodletting, were starting to be called into question, innovative and creative approaches like homeopathy were also being explored. And this exploration now offers all of us an alternative, and perhaps a more holistic approach, to healing what ails us.

Janice Tober is a freelance travel and lifestyle writer. Her work appears in the National Post, Toronto Star, Chatelaine, Maclean’s, Lonely Planet, Trivago and NBCUniversal/BravoTV.

RESOURCE

Be Stewards of the Earth

If you are feeling inspired to learn more about environmental stewardship and how you can take action in helping to enhance our lands and waters, making them more vibrant and healthy, then take a look at some of the links below and/or share them with your allies. There are many ways we can be better environmental stewards, including volunteering for environmental programs, growing our own food, buying from local farmers and minimizing our overall carbon footprint, to name a few.

Below is just a small sample of online resources available; however, nothing compares to the knowledge of our ancestors. If you have access to an Elder, make an offering and take the time to learn from them.

Indigenous-Led Conservation

Land-Based Lesson Plans

Find out more about Indigenous-led conservation: arcgis.com/apps/Cascade/index.html?appid= df5de2a8c90148e3854915e1f73a984a

First Nations Governance Over Time.

Appropriate for grades 4-6: fnesc.ca/wp/wp-content/ uploads/2019/08/3.0-Unit-2-First-Nations-Governance-OverTime-Grades-4-6.pdf

How to be an ally of Indigenous-led conservation: landneedsguardians.ca/how-to-be-an-ally What is Land Back? davidsuzuki.org/what-you-can-do/what-is-land-back The role Land Back plays in Indigenous conservation: ontarionature.org/land-back-movement-blog Why is Indigenous-led conservation important for biodiversity? pewtrusts.org/en/research-and-analysis/ articles/2020/10/30/indigenous-led-conservation-vital-tocanadas-biodiversity-efforts

BC First Nations Land, Title, and Governance Teacher Resource Guide (2019). Appropriate for grades 2-12: fnesc.ca/wp/wp-content/uploads/2019/09/PUBLICATIONGovernance-BCFNLTG-2019-09-17.pdf Walking on the Lands of Our Ancestors: An Experiential Approach to Indigenous People's History. Appropriate for grades 9-12: canadashistory.ca/education/lesson-plans/ walking-on-the-lands-of-our-ancestors Lessons about the Land: whose.land/en/lesson-plans

WELLNESS & ENVIRONMENT | 33

Advertiser Index Aboriginal Peoples Television Network (APTN) aptn.ca

Native Love Notes nativelovenotes.com

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American Indian Science and Engineering Society (AISES) 11 conference.aises.org

Nuclear Waste Management Organization nwmo.ca

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Athabasca University timefor.athabascau.ca/indigenous

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Project Learning Tree Canada pltcanada.org

Canadian Cancer Society talktobacco.ca

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Rez Gal Lashes rezgal.ca

Canadian Wildlife Federation canadianconservationcorps.ca/saymag

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Red River College rrc.ca/food-business

Changing Lenses Podcast changinglenses.ca/podcast

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She Who Paints @she.who.paints_

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Creative Kwe creativekwe.ca

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The Frog Radio thefrogradio.com

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Emily Carr University aboriginal.ecuad.ca

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Waawaate Beads waawaatebeads.com

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Soar Above Stigma soarabovestigma.ca

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