One of the most devastating effects of colonization has been fragmented relations among humans and their more-than-human counterparts. Traditionally, Indigenous peoples positioned animals as equitable partners in interconnected human and more-than human networks, animated with spirit and the ability to act and communicate. Many Indigenous peoples continue to regard animals as sacred and utilize the gifts that they bestow in traditional healing settings. Indigenous understandings of interwoven and reciprocal social networks of human and more-than-human relations must be restored and supported in contemporary health settings in order to “do no further harm” and facilitate Indigenous peoples' healing journeys. Reconciliation across Western and Indigenous contexts requires learning to work together with the more-than-human world and developing ethical spaces for health research in which holistic wellness is appreciated and understood in the context of all our relations. In order to help (re)connect and strengthen human relations with the more-than-human world, a culturally adapted and locally refined animal-human relationship workshop was delivered in a rural Saskatchewan First Nation community where traditional Elders, adults, and youth participants shared stories about the role of animals for their healing and holistic wellness trajectories. The results revealed that animal-human relationships are physical and spiritual in nature, with both domestic and wild animals playing various important person roles in the lives of community members; these person roles are not metaphorical but rather assume all the sentience and agency that the term person implies. The findings have clear practical and policy implications for health services, education, environmental sustainability, and bioresource management.
Key Messages
Situational mapping can act as a visual representation of multiple perspectives and capture the complexity and shifting allegiances of involved actors.
Situational mapping can inform publicly engaged policymaking and ensure that many voices and positions are identified (e.g., rural people, First Nations, Métis, horses).
Consideration of physical and cultural geographic differences may be helpful to potentially define “areas” for different free‐roaming horses (FRH) management strategies.
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