Campus UNICEF

CANADA’S INDIGENOUS WAR HEROES

WRITTEN BY: Strathcona Place Society, Marms (SPS Member)

Original blog can be accessed at this site.

Many of the famous Code Talkers whose story was fictionalized and memorialized by Hollywood in the movie Windtalkers were actually Cree soldiers from Alberta, Saskatchewan and Manitoba.

Indigenous soldiers again served as snipers and scouts in the Second World War, as they had during the First World War, but they also took on interesting new roles. One unique example was being a “Code Talker.” Men like Charles Checker Tompkins of Alberta translated sensitive radio messages into Cree so they could not be understood if they were intercepted by the enemy. Another Cree-speaking “Code Talker” would then translate the received messages back into English so they could be understood by the intended recipients (Source).

More than one indigenous soldier was medaled for heroic efforts on behalf of Canada. The monument stands testimony to the courage of sharpshooter Frances Pegahmagabow.

A bronze likeness of Company Sergeant-Major (CSM) Francis Pegahmagabow was unveiled June 21, 2016, on National Aboriginal Day in Parry Sound, Ontario, just a short drive from Sgt Pegahmagabow’s birthplace at Wasauksing First Nation. The event featured a strong military presence, including Lieutenant-General Marquis Hainse, Commander of the Canadian Army, and a 50-soldier guard of honour.

The monument was created by Tyler Fauvelle, a sculptor based in Sudbury, Ontario. The statue, which stands approximately 10 feet tall, depicts CSM Pegahmagabow in his wartime uniform with an eagle above and a caribou at his side.

The caribou represents his clan, hunting, and sustenance. The caribou pushes up through the water, a sign of Pegahmagabow’s battle through the depths of war, a symbol of the spirit of his people crossing the ocean with him and of their own struggle to emerge from the depths of injustice.

The rock at his feet resembles the far-away Canadian Shield. Even on foreign soil that never knew his ancestors, he was grounded by his home, by the culture written in his heart.

The eagle is the sign of the Thunderbird – the powerful, mystical protector, the first messenger, the prayer carrier. It calls to mind Pegahmagabow’s dangerous role as a scout and messenger and all the prayers rising up from the battlefield. It must have seemed like the end of the world and migizi was needed. The eagle’s acute vision represents Pegahmagabow’s – his sharp sniper’s eye, but also his figurative vision, as a man who saw the vital importance of preserving his people’s language and traditions and of advocating for Indigenous rights. It echoes the eagle feathers in his Chief’s headdress, reminding us of his lineage and that he twice served as Chief of Wasauksing First Nation. The shock of war followed Francis Pegahmagabow home. Thunder, artillery and the Thunderbirds would forever be linked in his mind and spirit.

Francis Pegahmagabow is shown in the Canadian Expeditionary Force uniform he would have worn, with the rifle that his own life and the lives of his fellow soldiers depended on. His pose is noble, uplifted, alluding to his bravery and to his spiritual strength.

The small medicine pouch in his hand, Francis Pegahmagabow said he never knew what was in the pouch he was given. There is no doubt that it was part of the strong sense of spiritual protection that sustained him through some of the Great War’s most horrific battles.

The entire concept came to Tyler in a dream. Although it took months to sculpt, he had the honour of speaking often with members of Francis Pegahmagabow’s family and it never really changed much from his first dream.

CSM Pegahmagabow is revered for being the most decorated Indigenous Canadian to fight in the First World War. He is one of only 38 Canadians to have earned the Military Medal (MM) with two bars, each representing an act of valour. He earned the first in 1917 at the Battle of Passchendaele, the successful assault on a ridge in Belgium held by the Germans. He earned the second in 1918, during what would prove to be the final hundred days of the war, by charging into heavy enemy fire to retrieve ammunition for his comrades.

Following his wartime service, CSM Pegahmagabow returned home in 1919 and continued to lead by example as a member of the Non-Permanent Active Militia (now the Canadian Armed Forces Army Reserve) and through political activity in his community, where he served as chief and councillor before his death in 1952.

Please click here to learn more about the Canadian indigenous war heroes.

AMBER VALLEY: CANADA’S BLACK COMMUNITY

WRITTEN BY: Strathcona Place Society, Marms (SPS Member)

Original blog can be accessed at this site.

The community of Amber Valley, Alberta was founded in 1910 by African American families from Oklahoma, Texas, and other nearby states. Seeking a life away from segregationist Jim Crow laws, racial hostility, and violence in the US, they came in response to the Canadian government’s offer of free land in the western part of the country. Make no mistake, there was prejudice here too, but it was not as dangerous for Black people here. And so the new Black Canadians dug in, determined to make a new home for themselves and their children, in the swampy, difficult new land of hope in northern Alberta. Amber Valley today is something of a ghost town, but the children of Amber Valley have migrated all over the west, including to Edmonton, where many of these stalwart Canadians live today.

You can read more about Amber Valley here and watch the documentary, “Secret Alberta: The Former Life of Amber Valley” here.

POST-COVID IMMIGRATION TO CANADA

WRITTEN BY: Strathcona Place Society, Talia Jean Perez

Original blog can be accessed at this link.

One area that Canadian leaders are seeing a change in as we slowly enter into our next chapter of post-COVID is the rise of Canadians’ disagreement with the number of immigrants being allowed into the country. As Canada moves forward, how can we really move forward holistically? Not just from point A to B but where do we want to end up? Extreme circumstances can cause us to be short-sided when it comes to our next steps, but as a nation, who do we want to be? If Canada was a person, who would they be? Now and several decades down the road. Katherine Feenan and Shamira Madhany of Ryerson University said, “Ensuring that those who choose to migrate, work or study in Canada are provided opportunities to integrate and engage in the workforce will be essential to the country’s economic success in the future.”

Some informed videos are below on the subject:

COVID-19 limited Canadian immigration and made it more difficult for newcomers – YouTube
Canadian minister of immigration: Minister Marco Mendicino on Canada’s 2021 Immigration Targets – YouTube

Looking into the subject, as the daughter of an immigrant, I speak from experience when I say that Canada is richer for its diversity in cultures and peoples. For now and our future, may we continue to be open-handed and open-hearted Canadians.

THE COVID-19 PANDEMIC EXPOSES THE NECESSITY OF FAST INTERNET SERVICE FOR RURAL STUDENTS

Episode 1 of Unicef Talks! In our first ever episode, Kritika Taparia interviews this month’s author, Anson Wong, about slow internet service in rural communities and the challenges rural students face. We explore the reasons why this is occurring, the phenomenon of the digital divide, and also what we as university students can do to combat this problem.

How Does Poor Internet Service Affect Rural Students?

With the rise of the COVID-19 pandemic, universities and schools across the country were forced to shut down, sending millions of Canadian students back home. While these have been difficult times for all students as they deal with the unique challenges and unpredictable nature of online schooling, Canadian rural students have been impacted particularly hard.

For many urbanites, high speed internet is something we’ve taken for granted. From business growth, to allowing doctors to communicate with patients, to enabling people to work from home, and helping educators teach their students, the internet has been an essential tool in overcoming quarantine. In fact, the Canadian Radio-television and Telecommunications Commission (CRTC) affirmed that the internet is an essential service that should be available to all Canadians in 2016 (Carra). Yet for many rural communities, this is sadly not the case; the CRTC reports that less than 9% of rural Albertan communities have access to high internet speed (50 Mbps download, 10 Mbps upload) (Scheel). This is because unlike urban communities which rely on fibre optic cable, rural communities largely depend on fixed wireless internet, which is slower, less reliable, and more expensive.

As a result of this digital divide, a phenomenon termed the “homework gap” has emerged, wherein rural students are unable to finish their homework and cannot use online resources (BLiNQ Network). This has led some students to take extreme measures for their education, such as sitting in parking lots near fast food joints for the Wi-Fi hotspots, or visiting city-dwelling friends where the internet is more reliable (Fregni). For teachers, the lack of broadband wireline services means that video lessons through Zoom or GoogleMeets are inaccessible and they are unable to stream instructional videos for their students. Instead, many teachers are left scrambling to find alternatives (Urquhart). Routinely, this homework gap leads to an achievement gap whereby rural students fall behind academically and do not develop the necessary skills for future professions or higher education (BLiNQ Network).

It is also important to recognize that while COVID-19 has exacerbated these problems, these issues have existed for decades. Rural students have long experienced less technological training, limited access to information, and more difficulties in applying to universities through using online portals. Therefore, it is imperative that these issues be addressed even after the resolution of the pandemic.

Steps Moving Forward

There exists both a social and economic reason for the current state of rural internet, and therefore, two steps need to be taken. First, communities need to acknowledge the importance of the internet. Unlike traditional infrastructure projects like buildings, roads, electric systems, or sewage, internet infrastructure is both more abstract and modern. Consequently, many people (especially rural communities themselves) fail to recognize its utility and often do not prioritize its implementation. With the novel challenges brought about by COVID-19, the public is slowly understanding how slow internet impedes student learning, but community awareness continues to be a major obstacle. Aside from education, better internet will also play a major role in propelling telehealth, business, and tourism. We need to educate communities about the cruciality of the internet and its role as a basic necessity for operating in the 21st century; failing to do so will result in whole communities falling behind.

The second step that needs to be taken is to advocate for government support. The major economic obstacle arises from the fact that it is ultimately not financially profitable for internet service providers (ISPs) to create the network infrastructure for rural communities with such low population densities. As such, in order to get broadband access to rural communities, provincial and federal support is a necessity. All Canadian students, regardless of inhabitance, should be given access to high quality broadband. Advocating for this issue and pressuring government officials are vital strategies in ensuring that these underserved communities get the services they need.

In 2020, the Canadian federal government introduced the Universal Broadband Fund which proposed to provide high speed internet (50/10 Mbps) to 98% of Canadians by 2026 as a means of assisting rural Canadians (Scheel). While this definitely a step in the right direction, more needs to be done. First, we need to ensure that the federal government honours their promise and that they consistently meet their targets. As of March 2021, the government has been slow to provide funding, and private companies and ISPs have not actively offered support (Scheel). With the numerous problems caused by the COVID-19 pandemic, it would not be unreasonable to think that the government may abandon this project in the future. Ensuring that the government remains accountable will be the public’s responsibility. The more we voice our concerns, the more likely we are to see real change. Second, we need to also look past 2026. Internet and technology advance rapidly in modern times and what is considered acceptable internet today may not be sufficient by 2026. As the internet evolves and advances, we too will need to adapt our advocacy strategies and ensure that our rural communities also have access to these new services.

In Canada, where our internet prices are one of the highest in the world, it is unacceptable that some of our communities are still being served substandard internet. As society progresses, the internet will continue to become increasingly important and rural students will continue to suffer. If we ever hope to integrate rural communities and students with the rest of Canada, the government, ISPs, and the public need to work together to bridge this digital divide.

Bibliography

BLiNQ Network. “Why Is Rural Broadband Essential?” Bridging the Rural-Urban Digital Divide, 16 Apr. 2020, https://blinqnetworks.com/why-is-rural-broadband-essential/.

Carra, Barb. “Opinion | Lack of High-Speed Internet Is Harming Rural Areas during Pandemic.” Thestar.Com, 26 Apr. 2020, https://www.thestar.com/opinion/contributors/2020/04/26/lack-of-high-speed-internet-is-harming-rural-areas-during-pandemic.html.

Fregni. How Rural Students Are Left Behind in the Digital Age | Teach For America. https://www.teachforamerica.org/stories/how-rural-students-are-left-behind-in-the-digital-age. Accessed 23 May 2021.

Scheel, Elise von. “Alberta Broadband Strategy Unclear despite Push from Province, Feds for Connectivity | CBC News.” CBC, 30 Mar. 2021, https://www.cbc.ca/news/canada/calgary/alberta-ottawa-internet-broadband-budget-strategy-1.5968809.

Urquhart, Mia. “Online Teaching Resources out of Reach for Many Rural Families | CBC News.” CBC, 12 Apr. 2020, https://www.cbc.ca/news/canada/new-brunswick/rural-internet-education-home-1.5526704 .

Written by: Anson Wong

Edited by: Kritika Taparia and Sara Assaf

CANADIAN FEDERAL ELECTION 2021: WHAT YOUTH NEED TO KNOW

Hello UNICEF Readers! We are so excited you’ve clicked on this blog, as today we’ll be addressing everything you need to know for the upcoming Federal Canadian Snap Election! With constant campaigns, social media updates, and news articles, it can be hard to make sense of what’s happening and how to get involved. We’re here to help! Today, we break down Canada’s electoral system, the purpose of this election, a brief summary of the parties running, and some extra tips. We feel it’s important for youth voters to be informed, and we hope this blog helps you better understand how this upcoming election will work!

Why do we have another election? Didn’t we have one in 2019?

Canada did have a previous federal election in 2019, and the next fixed-date election was planned for September 2023 (Tunney, 2021). However, on August 15th, Prime Minister Justin Trudeau’s request for the dissolution of Parliament was approved by Governor General Mary Simons, and a Canadian federal election was officially called. Importantly, the reason for Trudeau’s request was due to current poll results. As of August 15th, Trudeau’s Liberals have an important lead in public support — 36%, as compared to Erin O’Toole’s Conservative Party, which stands at 29%. The Liberal Party’s lead puts them in a range of seats that can allow them to form a majority government, which they were unable to secure in the 2019 election. This election also allows voters to voice their opinions regarding the federal government’s handling of the COVID-19 pandemic, and gives us the opportunity to decide on the party that will lead us out of it (D’Andrea, 2021).

Canada’s Electoral System: First Past the Post

Understanding the way Canada’s electoral system works is essential, and may even influence the way you choose to vote. So, here’s a quick review of how it runs. Canada is divided into 338 electoral ridings, each of which has one seat in Parliament (McPhail, 2018). Each seat is filled by a Member of Parliament (MP) who is elected by eligible voters in their riding. Importantly, a MP does not need to win 50% of the vote in their riding, but rather, only the plurality, or more than any other candidate. Once elected, each MP has equal say in legislation. The First Past the Post (FPTP) system allows for regional interests to be represented by the parliament, as voters in metropolitan areas may have vastly different priorities than those in rural regions. However, this system has significant shortcomings, as well. For one, ridings do not have an identical number of constituents. Thus, in a riding with a relatively small population, each voter has a much larger influence on the election result as compared to a densely populated riding. Another issue is that a political party requires a high concentration of voters in one riding to vote for their candidate in order to get a seat. For smaller parties, such as the Green Party, this can be detrimental. For example, in 2011, while the Green Party had 3.8% of the country’s popular vote, they were able to secure only one seat (out of 338) in Parliament. Smaller parties have an automatic disadvantage, which eventually leads to individuals not wanting to “waste” their vote. Thus, instead of voting for the party that they align with the best, they will vote for the party that they can tolerate, but has the higher chance of winning against the party that they dislike the most.

Voting Logistics — Registration & Ridings

For many of us first-time voters, the voting process may seem obscure at first glance. However, the good news is that the details about voting federally is really a one-stop-shop. The Elections Canada website will provide you details regarding your riding, your voting location, the electoral candidates in your constituency, your registration status, and other voting day logistics — and all you’ll need is your postal code!

Party Leaders & Platforms

Each major party’s platforms (Liberal, Conservative, New Democrat, Bloc Québécois, Green, and People’s Party) are available on a plethora of news sources, including CBC, CTV News, and Maclean’s. This entails a detailed summary of all federal responsibilities and the parties’ priorities — including issues that most youth voters are especially concerned with, such as reconciliation, climate change, green energy, racial inequality, and more. We highly encourage you to give the party platforms a read; focus on the issues that matter most to you and be aware of which parties are advocating for what you believe in.

What You Should Look Out For

News stories! This is a crucial time to stay updated and aware of what’s going on in Canada, especially regarding election updates. There are a plethora of credible news sources available online, including but not limited to CBC, CTV News, Maclean’s, and The Globe and Mail. It’s important to recognize that every news source carries bias. For example, CBC and Maclean’s tend to have a left-center bias, whereas The Globe and Mail has a slight right-center bias (Media Bias/Fact Check). The best way to remain consistent in your news is to read from a variety of sources.
Election debates. The French language debate will air on September 8, from 6-8 PM MDT, and the English debate on September 9, from 7-9 PM MDT (Ghosh, 2021). The topics for each debate have already been announced. The English debate will focus on 1) affordability, 2) climate change, 3) COVID-19 recovery, 4) leadership and accountability, and 5) reconciliation, whereas the French debate will be centered on 1) climate, cost of living, and public finances, 2) Indigenous peoples, 3) cultural industries and identities, 4) justice and foreign policy, and 5) pandemic and healthcare (CTV News, 2021). The debates will be made available on all major Canadian TV, radio, and online platforms.
Poll and results trackers. If you’d like an idea of where Canadians stand throughout the next couple of weeks before the election, take a look at CBC’s Poll Tracker. On election day, September 20th, 2021, all major news sources will be tracking and providing the results from each province immediately as they are counted.

That’s all for our FAQs! We hope this blog gives you a better understanding of the voting procedure, and how you can get involved this September. But the learning doesn’t stop there—we at Campus UNICEF are encouraging all readers to keep researching, and to use their voices to really make their votes count! Through education on politics, we can all exercise our rights and be empowered as Canadian citizens. Whoever you vote for—make it count!

Thanks for reading and we’ll see you in the next one!

Works Cited

CTVNews.ca. “How to Watch the Upcoming Federal Leaders’ Debates.” CTVNews, CTV News, 7 Sept. 2021, http://www.ctvnews.ca/politics/federal-election-2021/how-to-watch-the-upcoming-federal-leaders-debates-1.5567068.

D’Andrea, Aaron. “Looming Federal Election All about Securing a Majority Government: Experts – National.” Global News, 13 Aug. 2021, 3:01 PM, globalnews.ca/news/8110460/federal-election-majority-government-trudeau-canada/.

Ghosh, Twinkle. “Canada Election 2021: How to Watch the Federal Leaders’ Debate on Global News – National.” Global News, Global News, 2 Sept. 2021, globalnews.ca/news/8158397/canada-election-2021-leaders-debate-watch-global-news/.

McPhail, Brenda. “Voting in Canada: The First Past the Post System.” CCLA, 25 Jan. 2018, ccla.org/voting-canada-first-past-post-system/.

“Media Bias/Fact Check.” Media Bias/Fact Check, 2017, mediabiasfactcheck.com/.

Tunney, Catharine, and Christian Paas-Lang. “Canada Is Headed for a Federal Election on Sept. 20 | CBC News.” CBCnews, CBC/Radio Canada, 16 Aug. 2021, http://www.cbc.ca/news/politics/federal-election-call-1.6141189.

Written by Kritika Taparia and Sara Assaf

Edited by Anson Wong

FROM THE ASHES — BOOK REVIEW

From the Ashes is an inspiring memoir by Jesse Thistle of overcoming homelessness and addiction, while reclaiming his Métis-Cree identity. At a young age, Jesse’s parents split, and his siblings and he were placed in foster care, because of their father’s struggles with addiction and crime. After a traumatic foster care experience, the three children were taken in by their paternal grandparents. Their grandparents were loving but strict, frequently giving them reminders not to follow in their father’s path of drug addiction. Dealing with the trauma of his parent’s separation and abandonment, Jesse unfortunately gave in to the debilitating influence of drugs. He was kicked out of his grandparent’s home after breaking their rules around drug use, became homeless, and started to depend on committing small crimes to survive. After enduring a few prison terms and a terrible injury to his right foot caused by falling 35 feet while drunk, Jesse was resolute to start a new life. Following a year of treatment in Harvest House, an addiction treatment center, Jesse was able to overcome addiction with a newfound love for education. This love was kindled by his now-wife, Lucie, who helped motivate him to pursue his interests in history through post-secondary schooling. After overcoming homelessness and addiction, Jesse was also able to reconnect with his family, friends, and Métis-Cree heritage. The heritage that Jesse once felt was not integral to his identity had now become a symbol of his pride, and inspiration to build a better life for himself.

Review 1:

A scene that stood out to me in Thistle’s memoir was when he received his certificate from the University of Ottawa.

It lit me up to see my name, “Jesse Thistle”, alongside “University of Ottawa.” I’d done something significant. I’d actually achieved something in my life. I didn’t have a driver’s license, ID, proper high school education, a health card, nothing – but here was this completion certificate that had “university” with my name under it! (Thistle 305)

This scene shows the amount of excitement Thistle felt when he completed his certificate, with a university’s name next to his own. Seeing the name of a university inspired him to pursue further studies.

Homelessness and poverty limit one’s abilities to achieve their educational goals. Education can be an afterthought for people facing these conditions, as their primary goal is survival. Without financial and emotional support, educational goals may seem out of reach. In Thistle’s case, he had to go through correctional facilities to be granted food, medical treatment, and schooling opportunities. When others enrolled at Harvest House alongside Thistle received their certificates, they often made remarks such as,

“You think people will hire you? … You’re no better than the rest of us” (Thistle 305).

These remarks reflect how people in positions similar to Thistle’s may feel trapped by the labels that society puts on them. His act of studying was outlandish enough for others to laugh at him for even thinking of having such academic aspirations. Yet, such a response is understandable, as homelessness, addiction, crime, and abandonment by loved ones can cause a lack of self-confidence and a feeling of disconnect from society. Thistle had to relearn even seemingly minimal activities such as shaving, showering, and filling out forms because he had been prohibited from doing so for many years. Living on the streets or in his friend Leeroy’s car, these mundane everyday moments were luxuries to Thistle. Despite Thistle’s experiences with these hardships, this scene was a moment that gave him the hope and confidence he needed, to work toward his dreams.

At Harvest House, Thistle was also able to complete his General Education Development (GED) certification. His studies, and now career at York University were all made possible through the resources provided to him, allowing him to receive GED.

As of 2015, approximately 75% of offenders that were federally sentenced were shown to have incomplete high school education (Government of Canada, Education Programs). The Federal government currently has education programs in place that assess the needs of offenders, and place them in the corresponding Adult Basic Education (ABE) programming (Government of Canada, Offender Education Programs and Services). There is a societal need for these programs to continue, and funding needed for the programs themselves. They hold the opportunity to change people’s lives for the better. If not in the correctional facility itself, there should be external options for offenders, such as Harvest House, which gave Thistle a unique opportunity to finish his education. Offenders that serve their sentences and face poverty or homelessness afterwards may not be able to finish their high school/post-secondary education. By giving this type of opportunity to offenders while serving their sentence, they would get the chance to live a better life once they leave the correctional facility. Perhaps what we need is to look beyond the label of homelessness, and see the person within to address underlying issues and causes of homelessness. Thistle’s memoir provides valuable insight into the importance of one’s education as a catalyst for a more stable future.

Citations

Government of Canada, Correctional Service of Canada. “Education Programs.” Government of Canada, Correctional Service of Canada, Communications, 30 Sept. 2019, www.csc-scc.gc.ca/002/002-0005-en.shtml.

Government of Canada, Correctional Service of Canada. “Offender Education Programs and Services.” Government of Canada, Correctional Service of Canada, Communications and Citizen Engagement Sector, 1 Sept. 2016, www.csc-scc.gc.ca/005/007/005007-2014-eng.shtml.

Thistle, Jesse. From the Ashes. Simon & Schuster, 2019.

Review 2:

In a memoir as raw and impactful as From the Ashes, it’s been beyond difficult to pinpoint one scene to discuss. However, one that resonates with me the most is in a chapter named “Indian Turned Métis”, in which Jesse Thistle reconnects with his Métis heritage after a lifetime of pushing it away. Beginning as part of an Indigenous History university course, a family history project became a new way for Thistle to learn about his mother’s side of the family, and in the process, reunite with a long-lost aspect of his own identity:

“I remembered them.
I remembered my mother’s people.
I remembered who I was.” (Thistle, 330)

This chapter’s significance contextualizes when we look at the obstacles Thistle faced to come to terms with his identity. Separated from his mother at only three (and his father, not soon after), Jesse not only found himself lacking parental guidance, but felt completely disconnected from his Métis-Cree heritage. Once he entered school and was asked about his parents and heritage, his burning curiosity for his culture slowly turned into resentment towards his parents and, by extension, his cultural identity. Instead, he decided that it would “make his life easier… to tell people [he] was Italian.” (Thistle, 78)

The perception of Indigenous peoples in Thistle’s community also played a significant role in him pushing away his culture. After a fight at school, his classmate retaliated with “You’re just a dirty Indian” and that he would “probably die drinking like they all do” (Thistle, 87).

These labels are a product of centuries of discrimination against Indigenous populations, which have devastatingly impacted Thistle and many generations of First Nations, Métis, and Inuit (FNMI) individuals. Institutions and legislation involving the Indian Act actively worked to erase Indigenous cultures, languages, and practices. Events such as the Sixties (and the more recent Millennium) Scoop have forcibly removed FNMI children from their families to be put into the foster care system. These experiences have caused intergenerational trauma that have been linked to increased substance abuse and child neglect. (Ross et al., 25) Furthermore, during a talk at Carleton University, Thistle himself spoke on his experiences working in the homeless sector:

“…There were generations of Indigenous Peoples who lost portions of themselves through the breakup of their families, destruction of their homes, residential schools, Children’s Aid Society and the ‘60s scoop, only to end up drifting around homeless like I did.” (Thistle, 2021)

Yet despite these obstacles, Thistle finds his way back to his roots, discovering solace in finally reconnecting with his mother’s family and heritage. Moreover, he began to pursue a career and passion that motivates him to learn about his own history and help those who continue to face the impacts of colonialism. This then brings about the question — how can Indigenous culture itself be applied to better help FNMI individuals struggling with addiction and homelessness? Culturally-aware supports in homeless shelters, as well as cultural interventions in addiction treatments have been suggested as potential solutions. (Rowan et al., 25) We must continue to invest our resources towards appreciating and amplifying the vibrant cultures of Indigenous peoples that have been ignored for too long.

Overall, From The Ashes is a thought provoking and beautifully-written memoir that will resonate and inspire long after the last page is read.

Citations

Mackay, Brenna. “Author Jesse Thistle Shares Story of Trauma, Healing and Finding Home.” Carleton Newsroom, 29 Jan. 2021, newsroom.carleton.ca/story/jesse-thistle-trauma-healing-finding-home/.

Ross, Amélie, et al. “Impact of Residential Schooling and of Child Abuse on Substance Use Problem in Indigenous Peoples.” Addictive Behaviors, vol. 51, 2015, p. 25., doi:10.1016/j.addbeh.2015.07.014.

Rowan, Margo, et al. “Cultural Interventions to Treat Addictions in Indigenous Populations: Findings from a Scoping Study.” Substance Abuse Treatment, Prevention, and Policy, vol. 9, no. 1, 2014, p. 25., doi:10.1186/1747-597x-9-34.

Thistle, Jesse. From the Ashes. Simon & Schuster, 2019.

Written by Sukhnoor Khehra (Review 1) and Kritika Taparia (Review 2)

Edited by Sara Assaf, Rose He, and Anson Wong

COVID-19 IMMUNIZATION FOR THE HOMELESS: AN ABSOLUTE MUST FOR THE CANADIAN HEALTHCARE

These days, every news channel you encounter is covering some aspect of the COVID-19 vaccine. One interesting but controversial topic is who should be given priority. On February 2, Canadian Alliance to End Homelessness and Canadian Network for the Health and Housing released a joint statement, advocating to prioritize COVID-19 immunization for people experiencing homelessness1. Should the homeless be given priority to the COVID-19 vaccine? For a plethora of reasons, the answer to this question should be an enthusiastic “yes”. The following will inform and inspire you to agree!

Vaccines have always worked; they currently work and will continue to work as science advances. To date, almost 250 million COVID-19 vaccine doses have been administered worldwide. All Canadian provinces have started immunizing the priority populations. According to the Canadian government website, priority populations include adults of 70 years and above, health care workers and indigenous communities2. As important as it is to vaccinate these vulnerable demographics, the homeless population and shelter residents must also be included as a priority group. In fact, Montreal started the movement in mid-January to administer 500 doses to the homeless3. While the doses were limited, this initiated a movement across other provinces: Toronto, and later Vancouver, to consider and vaccinate their homeless citizens 4,5. But, how about the province of Alberta and more specifically, the City of Edmonton? Before getting to that, let us consider why supplying the homeless with the COVID-19 vaccine is crucial.

Residents of Vancouver Downtown Eastside encouraged to get COVID-19 vaccines. Image taken from CBC British Columbia5.

A key recent study in Toronto found that the homeless individuals, compared to the general population, were 20 times more likely to be admitted to the hospital due to COVID-19; more than 10 times more likely to require intensive care; and over 5 times more likely to die from COVID-196. It is shocking and deeply concerning to reflect on these staggering statistics. Perhaps even more surprisingly, it becomes apparent within the long-standing scientific literature that homelessness dramatically increases a person’s exposure to infectious diseases. For example, North American studies report the prevalence of hepatitis-B up to 13% in homeless youth compared to 0.8% in the general population7. Another example is HIV, where its prevalence is about 6% in homeless youth compared to 0.3% in young adults7. While the routes of transmission for these viruses are different, the rates of respiratory diseases that transmit similar to COVID-19 (e.g. influenza) are also higher in the homeless population8.

You may wonder why homeless people are at high risk of exposure to infectious diseases. This is a multifactorial problem that may be specific to each disease. Generally, one important reason is that homelessness is associated with a number of chronic diseases that are usually left untreated and increase the chance of getting an infection. For instance, many homeless people present with heart, lung or kidney disease, asthma and certain underlying immunologic diseases such as cancer8. These all increase the likelihood of hospitalization and death following an infectious disease. Another reason is that many shelters are overcrowded which makes it easier for the virus to jump from one person to another. So, if we knew all this, why did we not prioritize the homeless population’s access to get the COVID-19 vaccines?

Immunization for the homeless is difficult. One challenge is the lack of accessible health care resources. Even though most vaccines are free of cost in Canada, systematic barriers still exist. For example, those that live without a fixed address and proper identification documents have a hard time receiving care in some Canadian health care settings7. Other related issues include lack of consistency in vaccine eligibility knowledge and irregular vaccination policies among the homeless youth7. Poor access to health care ultimately translates into missed opportunities for vaccination, and it is also associated with distrust of the healthcare system and providers. Importantly, homeless people that have never encountered healthcare settings, or have never felt included in personal healthcare decisions are much less willing to receive care and trust physicians8. Another factor is that some homeless individuals may feel that healthcare providers lack compassion for the homeless. Finally, there is the issue of vaccination resistance. There are two types of vaccination resistances: intentional non-adherence, as in actively not accepting vaccination; and unintentional nonadherence, a passive process that leads to not getting vaccinated such as forgetfulness, scheduling conflicts or lack of knowledge about vaccine efficacy and safety9. Homeless individuals often exhibit the latter form of vaccination resistance as a result of the poor accessibility to receive vaccination information8,9. An accessible and effective education about vaccination safety and efficacy may help a great deal in addressing unintentional non-adherence in the homeless population. These challenges collectively make vaccination difficult and costly in this population. Considering all these difficulties, it is still possible to implement successful immunization programs when healthcare providers address these challenges in this vulnerable population.

There have been a few successful immunization programs in the homeless population. To give an example, in a large study conducted in Vancouver, 8723 individuals were immunized in an influenza/pneumococcal vaccination campaign and 3,542 were vaccinated for hepatitis-A and -B10. While it is not clear how many of these people were homeless, the targeted Vancouver area was estimated to have a large number of people living on the streets. Importantly, the vaccines were administered using outreach in a non-traditional setting, “vaccination blitz”. This meant that public health nurses and volunteers would visit different sites within the targeted area and vaccinate as many people as they could. This strategy turned out to be a great success as compared to traditional hospital vaccination programs: a lot of people participated. Preliminary results from the study showed that the rates of hepatitis-A infections and the number of hospital visits due to pneumonia decreased in the 3 months following the blitz10. Interestingly, COVID-19 vaccination blitz programs are currently underway in the United States (e.g. Chicago)11. Vaccination in non-traditional settings has proven to be effective mainly because it increases the accessibility of vaccines, decreases distrust of the healthcare setting and reduces vaccine resistance8,10. Canada and Edmonton could use such methods to deliver vaccines to the low-income neighbours within the homeless community. Prime Edmonton locations might be tent city or the neighborhood surrounding the coliseum.

On February 19, the government of Alberta released a plan for phase 2 of COVID-19 vaccination which will take place from April to September12. The homeless and residents of shelters are in group C after group A (e.g. elderly and indigeous Albertans) and group B (those with underlying health conditions). While this step taken by the Alberta government is a good start, immunization of the homeless should have been initiated earlier similar to other Canadian provinces. In addition, no clear timeline has been given for when each group will be vaccinated, and group C will be vaccinated only after groups A and B are completed. Perhaps most surprising of all is that homeless individuals are not included in group B, while it is known that a large proportion have underlying health conditions that are untreated. It is also important to note that Alberta is currently facing a vaccine shortage, shipment issues and under-funding for healthcare. Nevertheless, the living conditions of people living on the streets is unacceptable and requires immediate attention. The homeless are readily exposed to the virus and in grave danger of suffering from its consequences. We must demand better health care for this highly vulnerable population.

Phase 2 and Group C of Alberta’s COVID-19 immunization plan. Image taken from Global News(13).

While you may have little power to directly change the plans of our government, I know we can all play our part and do better to provide support and care for the homeless. Actions to achieve this can be as simple as educating yourself and the people around you by spreading awareness about increasing accessibility of vaccination for the homeless. I encourage you to have a look at the resources I have listed below to more deeply inform yourself on this important issue.

Additional Information:

Track COVID-19 Vaccines Worldwide: https://ourworldindata.org/covid-vaccinations

COVID-19 Vaccines in Canada: https://www.canada.ca/en/health-canada/services/drugs-health-products/covid19-industry/drugs-vaccines-treatments/vaccines.html

Alberta COVID-19 vaccination plan: https://www.alberta.ca/covid19-vaccine.aspx?utm_source=google&utm_medium=sem&utm_campaign=Covid19&utm_term=Vaccine&utm_content=v1&gclid=Cj0KCQiA-OeBBhDiARIsADyBcE7zobONx0ljacgmSnDrhP2zZGNtMg47N98G2CIq51yoh9Yd0qC-zmcaAraBEALw_wcB

CDC’s frequently asked questions – COVID-19 vaccination in the homeless population: https://www.cdc.gov/coronavirus/2019-ncov/community/homeless-shelters/vaccine-faqs.html

Key Advocacy/Research Groups to Follow and Support:

Canadian Network for the Health and Housing: http://cnh3.ca

Canadian Alliance to End Homelessness: https://caeh.ca

Dr. Stephen Hwang Research Team (world renowned Canadian scientist addressing homelessness and health) http://stmichaelshospitalresearch.ca/researchers/stephen-hwang

Science Up First (addressing misinformation about COVID-19 vaccines): https://www.scienceupfirst.com

Works Cited

“STATEMENT: prioritize vaccinations for people experiencing homelessness, Canadian Network for the Health and Housing, 2 Feb. 2021, http://cnh3.ca/prioritize-vaccinations/
“Vaccines and treatments for COVID-19: vaccine rollout”, Government of Canada, 25 Feb. 2021, https://www.canada.ca/en/public-health/services/diseases/2019-novel-coronavirus-infection/prevention-risks/covid-19-vaccine-treatment/vaccine-rollout.html
“Montreal to begin vaccinating homeless population after spike in COVID-19 cases”, Montreal, CBC News, 13 Jan. 2021, https://www.cbc.ca/news/canada/montreal/montreal-homeless-vaccination-quebec-1.5871668
“City of Toronto and partners start COVID-19 vaccination pilots for people experiencing homelessness and frontline workers in select shelters”, City of Toronto, 18 Jan. 2021, https://www.toronto.ca/news/city-of-toronto-and-partners-start-covid-19-vaccination-pilots-for-people-experiencing-homelessness-and-frontline-workers-in-select-shelters/
“Vancouver health authority rolls out COVID-19 vaccine on downtown eastside”, CBC British Columbia, 30 Jan. 2021, https://www.cbc.ca/news/canada/british-columbia/vancouver-health-authority-rolls-out-covid-19-vaccine-on-downtown-eastside-1.5895158
Richard, Lucie, et al. “Testing, infection and complication rates of COVID-19 among people with a recent history of homelessness in Ontario, Canada: a retrospective cohort study”. CMAJ Open. vol 9, no 1, 2021, E1-E9
Doroshenko, Alexander et al. “Challenges to immunization: the experiences of homeless youth.” BMC public health. vol 12, no 338, 2012
Beers L, et al. “Increasing influenza vaccination acceptance in the homeless: A quality improvement project”. Nurse Pract. vol 44, no 11, 2019, 48-54
Gadkari, Abhijit S, and Colleen A McHorney. “Unintentional non-adherence to chronic prescription medications: how unintentional is it really?.” BMC Health Services Research. vol 12, no 98. 2012
Weatherill, Shelagh A., et al. “Immunization Programs in Non-Traditional Settings.” Canadian Journal of Public Health”, vol 95, no. 2, 2004, 133–137
“Chicago Targets 15 Hard-Hit Communities For A Vaccination Blitz To Fight Disparities”, WBEZ Chicago, 17 Feb. 2021, https://www.wbez.org/stories/chicago-targets-15-hard-hit-communities-for-a-vaccination-blitz-to-fight-disparities/86b224d5-21dc-4914-936b-bd64d8c93855
“Alberta premier announces priority list for second round of COVID-19 vaccinations”, The Star, 19 Feb. 2021, https://www.thestar.com/news/canada/2021/02/19/residents-in-long-term-care-supportive-living-fully-vaccinated-alberta-premier.html
“Alberta announces details about Phase 2 of COVID-19 vaccine rollout”. Global News. 19 Feb. 2021, https://globalnews.ca/video/7651379/alberta-announces-details-about-phase-2-of-covid-19-vaccine-rollout

Written by: Amir Ali Adel

Edited by: Jane Porter

ALBERTA’S RACIST ROOTS AND WHY THEY MATTER

As an Albertan, how much do you know about anti-black racism and its beginnings in our community? In 2017, Alberta became the fourth province in Canada to recognize February as Black History Month, and yet still, the majority of Albertans—admittedly, myself included—know very little about the complex history of African-Canadians in our province. So what is that history and why has it been so largely undiscovered? And, more importantly, why should we pay attention to it? In this post, I not only want to discuss and celebrate the rich history of Black peoples in Alberta but delve into the institutionalized racism of the past that has set the stage for the many struggles the Black community still face today.

A Glimpse into African-Albertan History

Growing up in Edmonton, the only curricular mention of African-Canadian history started and ended with the story of the Underground Railroad: the secret network of abolitionists working to help enslaved African-Americans escape in favour of the free British North America (now known as Canada). Despite this, the history of mass Black migration to Alberta doesn’t even begin with the Underground Railroad. The portrayal of Canada as an anti-racist haven (which is what the Underground Railroad seems to describe) is a massive misrepresentation that undermines the struggle that early Black migrants faced and allows for the Canadian exceptionalism myth to cloud our current understanding of discrimination in our own country.

Following Oklahoma’s passing of its first Jim Crow law in 1907, over a thousand African-Americans migrated from the Southern United States to small Albertan farming towns near Edmonton. Surprisingly, despite settling in a small prairie town after the Civil War, interviews with their descendants show that early Black settlers in Alberta built strong ties and thriving communities with other European farming families (Simons). However, after the Great Depression hit in the 1930s, most farming families were forced to move to Edmonton and were now under employment of white employers. Consequently, the discrimination that they faced was present in every major social institution. This was propagated by politicians and media outlets, who voiced speeches titled “We Want No Dark Spots in Alberta”, and called the migration of a few decades earlier a “Negro invasion” (RETROactive). In fact, in an attempt to restrict immigration into the prairie provinces in the early 1900s, the Canadian government covertly offered medical examiners bonuses for rejecting any Black immigrant at the border by fabricating any medical condition that would justify their rejection. In Edmonton, Mayor Dan Knott (1931-34) was in association with the Albertan chapter of the white-supremacist hate group Ku Klux Klan (KKK), and while serving as mayor, authorized the groups’ cross burnings on public grounds. Meanwhile, his name continues to title a junior high school in southeast Edmonton.

Amid rampant discrimination, there arose many remarkable individuals who fought and advocated for their fellow Black Albertans. Charles Daniels, a Calgarian inspector for the Canadian Pacific Railroad, bought a ticket to the theatre, and while he paid for a front-row seat, he was directed to the “coloured” designated balcony. He protested, and after being offered a refund, he refused and left—an action that garnered media attention all over Alberta. Violet King was the first Black person to acquire a law degree in Alberta and the first female Black lawyer in Canada. She advocated for the challenges that women of colour face in the workplace. Her brother, Ted King, was the president of the Alberta Association for the Advancement of Coloured People (AAACP), through which he directed a lawsuit against a Calgarian motel’s discriminatory policy that reached the Canadian Supreme Court.

Current Issues: BLM & Black Youth

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Hundreds of Edmontonians marched from the Alberta legislature to City Hall on June 2, 2020, in protest of the killing of George Floyd and racism. (Taken from CTV Edmonton)

Black Lives Matter (BLM), while beginning as an American movement in 2013, rapidly transformed into a global phenomenon that has taken shape in the form of protests, rallies, and various campaigns in hundreds of cities around the globe. In Edmonton, several BLM protests took place in June 2020, all in response to decades of racism that present itself in the actions of municipal institutions, such as the Edmonton Police Service (EPS) and Transit System (ETS). For example, a major campaign against EPS involves carding, which examines the immensely disproportionate rates of street checks and racial profiling among Black and Indigenous populations (more information about carding can be found on Edmonton-based writer Bashir Mohamed’s blog linked below). Hate-motivated attacks based on anti-Black racism are also sickeningly prevalent in our city, seen by two recent incidents of physical assault upon Black Muslim women near the Southgate mall and LRT station (Antoneshyn).

What we need to understand is that these events do not happen in isolation, but rather are only a few examples of the discrimination faced by the Black community at all levels of society. And, more importantly, the systemic, long term effects to these communities and their youth cannot be overlooked. A study done at Toronto’s York University in 2015 indicates that Black youth experience higher drop-out rates, higher expulsion/suspension rates, and poorer educational outcomes as compared to their white counterparts (Kelly). As mentioned before, African-American history (without the “white saviour” narrative) is rarely highlighted in school curriculum. Furthermore, due to a variety of factors such as intergenerational trauma and cultural expectations, Black youth face multiple barriers while seeking mental health support (Pasiuk).

What can Albertans do?

2021 may be a new year, but it will be a far cry from a fresh start unless we continue to become aware of and advocate for the issues that affect us, our peers, and our communities. Historically, our province has never been an exception to anti-Black racism and we have a long way to go before it is. Below, I am linking a variety of organizations that actively combat racism in Edmonton, as well as resources that you can use to learn more. I encourage you to continue to educate yourself on anti-racism and get involved in your community in any way possible.

More Information On:

The Underground Railroad: https://www.thecanadianencyclopedia.ca/en/article/underground-railroad

Jim Crow Laws: https://www.okhistory.org/publications/enc/entry.php?entry=SE017

Dan Knott and the Albertan KKK:

https://www.cbc.ca/news/canada/edmonton/a-dark-chapter-should-edmonton-s-kkk-history-be-acknowledged-1.3872961

Charles Daniels, Violet King, and Ted King:

https://www.sprawlcalgary.com/calgarys-unknown-civil-rights-hero

https://www.thecanadianencyclopedia.ca/en/article/violet-king

https://www.thecanadianencyclopedia.ca/en/article/ted-king

Anti-Racism Resources & Organizations to Support

Bashir Mohamed’s Anti-Black Racism Tool-Kit: https://www.bashirmohamed.com/blog/2020/6/2/edmontontoolkit

Black Lives Matter YEG:

https://blmyeg.ca/

Black Women United YEG:

https://www.bwunited.ca/

Experiences Canada Anti-Racism Resources:

https://experiencescanada.ca/resources/anti-racism-resources/

Works Cited

Antoneshyn, Alex. “’Could Have Been Me’: Somali Community Reacts to Hate-Motivated Attack Outside Edmonton Mall.” Edmonton, CTV News, 11 Dec. 2020, edmonton.ctvnews.ca/could-have-been-me-somali-community-reacts-to-hate-motivated-attack-outside-edmonton-mall-1.5224222.

editor, RETROactive. “African American Immigration to Alberta.” RETROactive, 11 Oct. 2018, albertashistoricplaces.com/2015/02/12/african-american-immigration-to-alberta/.

Kelly, Jennifer R. “Opinion: It’s Time to Address Systemic Inequities in Schools for Black Youth.” Edmontonjournal, Edmonton Journal, 4 Jan. 2021, edmontonjournal.com/opinion/columnists/opinion-its-time-to-address-systemic-inequities-faced-by-black-youth-in-school.

McMaster, Geoff. “Citizen Historian Determined to Expose Edmonton’s Racist Past to Reconcile and Move Forward.” University of Alberta, University of Alberta, 14 Feb. 2020, http://www.ualberta.ca/arts/faculty-news/2019/february/citizen-historian-determined-to-expose-edmontons-racist-past-to-reconcile-and-move-forward.html.

Pasiuk, Emily. “Black Youth in Edmonton Face Barriers When Seeking Mental Health Support, Study Shows | CBC News.” CBCnews, CBC/Radio Canada, 21 Nov. 2020, http://www.cbc.ca/news/canada/edmonton/black-youth-mental-health-edmonton-university-of-alberta-study-1.5806363.

Simons, Paula. Edmonton Journal. “Paula Simons: Moving New Film Untangles Alberta’s Complex Black History.” Edmontonjournal, Edmonton Journal, 23 Feb. 2018, edmontonjournal.com/entertainment/movies/paula-simons-moving-new-film-untangles-albertas-complex-black-history/.

“Woman Charged after ‘Hate-Motivated’ Attack Outside Edmonton Mall: Police.” Edmonton, CTV News, 16 Dec. 2020, edmonton.ctvnews.ca/woman-charged-after-hate-motivated-attack-outside-edmonton-mall-police-1.5233321.

Written by Kritika Taparia

Edited by Amir Ali Adel

HOMELESSNESS IN LGBTQ+ YOUTH

As much as we would like to believe that the discriminatory treatment of LGBTQ+ people has diminished in modern times, especially in progressive countries like Canada, we must remember that it hasn’t been too long since homosexuality was demedicalized and decriminalized. Discrimination against sexual minorities still prevails as suggested by the data from Statistics Canada: sexual minorities are violently victimized more often than their heterosexual counterparts. Similarly, such discrimination is also reflected in homelessness. According to a survey conducted in 2016, young people (aged 13-24) contribute to 20% of the Canadian homeless population, and of those, 29.5% identify as members of the LGBTQ+ community (Gaetz 6). This amount is almost as much as the contribution of Indigenous youth (30.6%) and is substantial considering that the LGBTQ+ community makes up a smaller population in Canada than the Indigenous community. The disproportionate representation of the homeless youth population by minorities suggests that there may be social factors causing this over-representation. This post focuses on sexual minorities, addressing the question, “what are the social causes behind LGBTQ+ youth homelessness, and what are the possible solutions to it?”

Many past researchers point out structural factors such as the disapproval of non-heteronormativity and non-cisnormativity in familial relationships caused by prejudices, as the primary cause of homelessness in LGBTQ+ youth (Gaetz 34). It is not surprising that most youths depend on their parents for financial support; during adolescence, it is difficult to find a stable source of income and obtain stable housing, in addition to the potential for financial illiteracy. Given this fact, it is predictable that LGBTQ+ youth will be financially (and emotionally) challenged if they leave their families, expecting a rejection of their identity, and forced evacuation should their sexual orientation be revealed. Support system failures are another major factor that contribute to LGBTQ+ youth’s homelessness (Gaetz 34). For instance, research shows that the foster care system fails to accommodate LGBTQ+ youth, despite them being over-represented in the system. LGBTQ+ youth experience prejudice-based discrimination at higher rates and have more frequent departures from their families as a result (Fraser). This was further exemplified by Feinstein et al.’s finding that 56% of LGBTQ+ foster youth felt safer sleeping on the streets than in their foster homes (Fraser). Similarly, LGBTQ+ youth homelessness can also be attributed to institutional failures at providing smooth transitions for the youth from institutional care to professional housing (Fraser). The foster care system fails to assure the youth that it is not necessary for them to leave their care when they become adults, and that they can apply to be housed as adults through a mature-level foster care program instead. The homelessness institutions often manifest heteronormativity and cisnormativity through their institutional policies (Fraser). Several of the youth have received biased treatments based on their gender identity or sexual orientation; for example, institutions segregated LGBTQ+ youth based on biological sex rather than self-identified gender and presumed heteronormativity and cisnormativity for individuals when filling out admission forms (Fraser).

There are three typical ways in which LGBTQ+ youth interact with homelessness agencies: conforming to agencies with heteronormative and cisnormative policies, resisting agencies with these policies, or getting recognition from agencies that are accepting LGBTQ+ youth (Côté). While conforming to these policies as a sexual minority may allow one to stay in the agency, it would also impose more stress on the individual on top of the stress coming from their parents’ unacceptance. In comparison, resisting such policies would most likely mean leaving the agency in lieu of standing up for their rights. Neither of the two results in the LGBTQ+ youth’s happiness. In fact, research has shown that the only solution that results in their happiness would be the creation or fostering of an LGBTQ+ specific homeless agency. I had the pleasure of interviewing Corey Wyness, a coordinator of an educational institution for sexual minorities at the University of Alberta, called the CHEW project. He described the CHEW project as an institution that strives “to create health, happiness and hope for queer and trans youth that face the area of poverty, mental health, homelessness” (Wyness). He described his role as a coordinator as “overseeing the whole project”, as well as dealing with “a lot of mental health and crisis intervention” (Wyness). When asked about how the CHEW project helps the struggling youth, Corey answered, “we have a drop-in center where young adults can come for basic needs like shower, food, and sleep” (Wyness). He added that “they can just hang out and have fun playing video games” (Wyness) indicating that the centre tries its best to create a friendly environment for the queer and trans youth, because they are aware of the importance of creating a sense of family. Although the centre serves its purpose by providing the youth with a memorable, happy experience, Corey mentioned that “a lot of our youth are homeless” (Wyness). He states that they are only “scratching the surface of all the kids out there who identify as queer and trans and are homeless” (Wyness), due to the limited resources for the homeless LGBTQ+ youth. He brought up that “the CHEW project is kind of the only one specific for queer and trans youth” (Wyness), although foruntately, other places are beginning to understand queer and trans youth better. In the end, he stated that “the whole system needs an overhaul” (Wyness) implying the importance of reducing heteronormativity and cisnormativity embedded in our society.

Actively informing others of homeless LGBTQ+ youth’s struggles is essential to effectively addressing the needs of the diverse homeless population that consists of many minority groups. As an individual that strives for the betterment of society, one should always vocalize the need for the disappearance of stigma against sexual minorities. I encourage anyone reading this to learn more about the CHEW project for themselves, and find ways to support the homeless LGBTQ+ youth by getting involved in their local communities.

Works Cited

Côté, Philippe-Benoit, and Martin Blais. “Between Resignation, Resistance and Recognition: A Qualitative Analysis of LGBTQ+ Youth Profiles of Homelessness Agencies Utilization.” Children and Youth Services Review, vol. 100, 2019, pp. 437–443., doi:10.1016/j.childyouth.2019.03.024.

Fraser, Brodie, et al. “LGBTIQ+ Homelessness: A Review of the Literature.” International Journal of Environmental Research and Public Health, vol. 16, no. 15, 2019, p. 2677., doi:10.3390/ijerph16152677.

Gaetz, Stephen. “Without a Home: The National Youth Homelessness Survey.” Without a Home: The National Youth Homelessness Survey | The Homeless Hub, http://www.homelesshub.ca/YouthWithoutHome. 

Wyness, Corey. “Homelessness in LGBTQ+ Youth.” 11 Jan. 2021.

Written by Erica Kim

Edited by Sara Assaf

A CANADIAN COLONIAL LEGACY: HOMELESS INDIGENOUS YOUTH

Introduction:

Homelessness impacts people of all identities, but none so much as people of Indigenous identities. Indigenous peoples are inordinately affected by homelessness, and this is only amplified when considering rates of youth homelessness. It is estimated that between twenty-five and thirty-five thousand Canadian homeless youth identify as Indigenous (2). When considering disproportionate representation in youth homelessness, it is critical to understand North American and Canadian-specific forms of colonialism that have direct relationships to youth’s experiences today (1). Legacies of North American colonialism such as parental neglect, physical and sexual violence, and family or personal poor mental health are only some of the challenges faced by Indigenous youth that contribute to homelessness (2). In conversation with an elder in the Metis community, it is evident that these risks to Indigenous youth are long-endured and unchanging. Supports to those at risk of homelessness (or even the homeless themselves) are not highly accessible, and psychological legacies of colonialism are often found to be at the root of Indigenous youth homelessness. Although social programs are created to aid and support homeless youth, it can be a further challenge to promote access to these resources, especially due to the historical treatment of indigenous youth in residential schools.

Colonization of Indigenous Peoples:

Historical context is key to understand the disproportionalities in homelessness when discussing homelessness as an Indigenous issue. European colonialists settled the land that is now known as Canada, beginning the interaction between themselves and the Indigenous people who occupied this land for millennia (1). Colonialism is the practice of overtaking a region outside of a colonialist’s own country and economically exploiting the land or people of that region. Although interactions such as the fur trade benefited both ethic groups, actions of colonialism by the British Empire (and later by Canadians) caused enduring negative legacies for indigenous peoples (1).

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European perspectives on the Indigenous way of life can be summarized as considering Indigenous peoples as “savage” and “uncivilized”. These perspectives drove missionary interaction and mistreatment of Indigenous peoples, leading to large-scale operations and legislative actions that have supported negative legacies of Indigenous treatment in Canada. The most notable examples are residential schools and the Indian Act (1). Residential schools were created in their first form pre-confederation, and involved horrific mistreatment of Indigenous youth, who were stripped of their cultural identity and their community and family through “education”. The Indian Act was a post-confederation piece of legislation that required assimilation of Indigenous peoples and denied Indian status to many Indigenous men and women. The act also removed Indigenous autonomy to self-govern, giving the Canadian government veto power over any band’s decision (1).

Residential schooling of Indigenous youth continued until 1996 in Canada, and left devastating repercussions that will remain for generations (1). Assimilation was a pillar of these institutions and abuse within them was frequent. The Indian Act was amended in 1920 to require all Indigenous children to attend residential school. The peak of residential school attendance was during the 1960’s during an era of gross forceful removal of children from their homes called the “Sixties Scoop”. Life at Residential school was often faced with hunger, unsanitary living conditions, and emotional or physical abuse by those responsible for the youth’s well-being (1). Legacies of these horrific conditions in residential schools, that we now characterize as cultural genocide, can be directly related to the significant rate of homelessness effecting today’s Indigenous youth.

Interview:

A recent study found that homeless Indigenous youth cited reasons of physical or sexual abuse, and personal or parental drug and alcohol abuse or mental health issues as reasons for leaving home. 54.4% of homeless Indigenous youth experienced pre-street physical abuse, and 23.3% of homeless Indigenous youth experienced pre-street sexual violence (2). In an interview with an Edmonton local Métis residential school survivor who experienced homelessness for a majority of her life, she cited her reason for leaving home to be parental violence against herself and her siblings. Growing up in an environment with a father struggling from severe alcoholism, she suffered through physical and psychological abuse and ultimately felt that the only option for her survival was to leave home. Though she is uncertain about her father’s experiences with residential school, she found it highly likely that he experienced negative treatment in a residential school. After leaving home, however, her challenges only grew during her time on the street. Post-street exposure to drugs and alcohol as coping mechanisms is common for Indigenous youth: 45.1% of homeless Indigenous youth are hospitalized due to a drug or alcohol overdose (2). She explains that her experience frequently involved drug addiction and routine hospitalization as a result. Often, she elaborated, youth on the street are taken advantage of by older homeless people in order to secure drugs and alcohol, or to exchange drugs and alcohol among one another. It should be stated that alcoholism and drug addiction are considered diseases and are not based solely on the individual’s choices. For more details please read the previous blog post “The Russian Doll of Stigmatization”.

Programming and Aid: New Solutions

When asked “what do you think would be the most helpful resource for Indigenous youth who have left home?”, the local elder responded that she believes it is the accessibility of information on where to get aid from social programs that is the largest challenge. Once homeless youth know where to access aid, the last hurdle facing Indigenous youth is trusting that source of aid. Non-indigenous removal of indigenous children from their homes is deeply intertwined with the legacy of residential schooling, leading to a lack of trust between indigenous children and programs like child-protective services (2). While it has always been an immense challenge for homeless Indigenous youth to trust shelter or child-protective services for aid, she believes that this it is more possible now than ever before for Indigenous youth to trust those resources due to the Truth and Reconciliation governmental campaign that is advocating for better supports for today’s Indigenous peoples who are still impacted by the devastating legacies of colonialism (1).

Resources and supports for homeless populations are not always readily accessible to those who may need them. When addressing her transition off of the street, the interviewee indicated that during her experience she was unaware of services such as Hope Mission, the Mustard Seed, or local women’s shelters until she was much older. If she had had access to those supports earlier on in her life after leaving home, she believes that her life may have taken a turn for the better. Although she was unsure about what the best way to inform homeless youth about support systems would be, her recommendations included putting up signage around homeless communities, and to teach young school children what to do when they are in a crisis situation.

A national study on homeless Indigenous youth recommends that indigenous-led preventative and interventional programs for domestic issues should be formed as a method of reducing Indigenous homelessness (2). This study found that many of the homeless Indigenous youths who have interacted with child-protective services have had negative experiences with these kinds of organizations. These negative experiences include but are not limited to abusive foster homes, culturally unaware foster homes, or removal from an otherwise supportive community (2). By developing an Indigenous-led, culturally aware network of support for Indigenous youth in conjugation with psychological aid for traumas faced as a result of the legacies of colonialism, it may be possible to reduce Indigenous youth homelessness.

References:

1. Anonymous What We Have Learned: Principles of Truth and Reconciliation [Online]. http://nctr.ca/assets/reports/Final%20Reports/Principles_English_Web.pdf [Nov 21, 2020].

2. Kidd SA, Thistle J, Beaulieu T, O’Grady B and Gaetz S. A national study of Indigenous youth homelessness in Canada. Public Health 176: 163-171, 2019.

Written by: Jane Porter

Edited by: Kritika Taparia and Anson Wong