Meeting Indigenous youth where they are at: knowing and doing with 2SLGBTTQQIA and gender non-conforming Indigenous youth: a qualitative case study

Abstract

Background Research carried out in partnership with Indigenous youth at The Native Youth Sexual Health Network (NYSHN) demonstrates that Indigenous youth can (and do) develop and implement public health interventions amongst their peers and within their communities, when supported by non-youth allies and mentors. Methods Together, NYSHN and Well Living House researchers co-designed a qualitative case study to demonstrate and document how Indigenous youth can and do practice their own form of public health implementation research (PHIR) in the realm of mental health promotion for 2SLGBTTQQIA and Gender Non-Conforming Indigenous youth. Academic and Indigenous youth researchers were: participant observers; conducted a focus group; and designed and implemented an online survey with Indigenous youth project participants. Governance, intellectual property, financial terms and respective academic and NYSHN roles and responsibilities were negotiated using a customized community research agreement. The data were thematically analyzed using a critical decolonizing lens that recognizes the historic and ongoing marginalization of Indigenous peoples while also highlighting the unique and diverse strengths of Indigenous communities’ knowledge and practice in maintaining their health and wellbeing. Results Analysis revealed how colonialism and intergenerational trauma have impacted Indigenous youth identity and the value of self-determination as it relates to their identity, their relationships, health and wellbeing. We also learned how knowing and doing about and for Indigenous youth needs to be youth determined – ‘nothing about us, without us’ -- yet also supported by allies. Finally, our analysis shares some promising practices in knowing and doing for and with Indigenous youth. Conclusions This study provides a reminder of the need to centre Indigenous youth throughout PHIR in order to realize sustainable benefit from research, services and programming. It emphasizes the need to recognize Indigenous youth as leaders and partners in these initiatives, support their efforts to self-determine, compensate them as partners, and prioritize Indigenous youth-determined frameworks and accountability mechanisms.

Aspects of Wellbeing for Indigenous Youth in CANZUS Countries: A Systematic Review

“…Forty-two articles [ 40 , 41 , 42 , 43 , 44 , 45 , 46 , 47 , 48 , 49 , 50 , 51 , 52 , 53 , 54 , 55 , 56 , 57 , 58 , 59 , 60 , 61 , 62 , 63 , 64 , 65 , 66 , 67 , 68 , 69 , 70 , 71 , 72 , 73 , 74 , 75 , 76 , 77 , 78 , 79 , 80 , 81 ], from 38 unique studies, reported on aspects of Indigenous youth wellbeing in Canada. Our thematic analysis identified eight aspects of wellbeing for this population: basic resources for survival; safety and stability; relationships with others; culture and spirituality; knowledge, opportunities, and the future; identity; resilience and independence; and recreation and interests.…”

“…2SLGBTTQQIA = Two Spirit, lesbian, gay, bisexual, transgender, queer, questioning, intersex and allies. Two-spirit = Two-Spirit is used by and for Indigenous people as a way to relate to ourselves, our communities, and our spirits outside of a western colonial context; some people identify as having a spiritual balance between feminine and masculine energies [ 68 ].…”

“…The importance of having a safe and stable living environment is essential to achieving wellbeing for Indigenous youth in Canada [ 40 , 41 , 43 , 44 , 45 , 46 , 47 , 48 , 49 , 52 , 53 , 54 , 55 , 56 , 58 , 60 , 61 , 62 , 63 , 64 , 65 , 66 , 67 , 70 ]. A number of negative incursions undermine the attainment of this safe environment: colonisation and racism [ 40 , 43 , 44 , 45 , 46 , 47 , 49 , 53 , 54 , 55 , 56 , 58 , 60 , 62 , 63 , 64 , 65 , 66 , 67 , 68 , 81 ] effects include microaggressions, marginalisation, violence, suicide and substance abuse [ 45 , 47 , 49 , 53 ,…”

“…These connections can be disrupted by industry, pollution and experiences of upheaval, mobility and separation [ 63 , 64 , 66 ]. Colonising systems, such as child welfare, can alienate and disempower youth, separating them from vital connections with family, community and culture [ 41 , 55 , 56 , 68 , 71 , 80 ]. Indigenous youth are often cognisant of the damage that substance use, both their own and by their caregivers, has on their sense of safety, stability and wellbeing [ 45 , 46 , 49 , 67 , 70 , 74 ].…”

“…Relationships with others are central to the wellbeing of Indigenous youth in Canada, impacting their identity, resilience and outlook on life [ 41 , 42 , 43 , 45 , 46 , 47 , 48 , 49 , 51 , 52 , 53 , 54 , 55 , 56 , 57 , 58 , 59 , 60 , 61 , 62 , 63 , 64 , 65 , 66 , 68 , 79 , 80 , 81 ]. These relationships invoke a sense of belonging, tethering youth to their culture and identity [ 45 , 48 , 49 , 51 , 53 , 54 , 55 , 56 , 57 , 58 , 60 , 61 , 63 , 64 , 65 , 68 , 75 , 79 , 80 , 81 ] and are strengthened by engaging with traditional culture and lands [ 42 , …”