Reclaiming Land, Identity and Mental Wellness in Biigtigong Nishnaabeg Territory
Abstract
:1. Introduction
1.1. Environmental Repossession and Mental Wellness
1.2. Land, Social Relationships and Indigenous Knowledge
1.3. Land Camps
2. Materials and Methods
3. Results
3.1. Strenghthening Social Relationships
Because a lot of people that I know, they’re in really broken homes and stuff like that. And that’s always been a struggle to those persons. They wanna go out hunting or canoeing, fishing and stuff like that, but they don’t have no one to go with. And give the kids opportunities that some kids don’t get to have. Because, usually, when we were out at Mountain Lake, I noticed that a lot of people that I work with, a lot of their relatives would be coming out. And I know my grandma came out one day, but since, I don’t know, that relationship isn’t there, it’s just like, oh she’s just another person in the crowd or whatever, that kind of thing. And it just hit that man, a lot of these families get to do this type of stuff together and I have to beg my family to do stuff with me. (Youth 2)
Some of [the Elders] didn’t even know who I was and they’re still talking to me. And then all of a sudden, they’re like, “Who’s your parents?” Then I’m like, “Oh, my god.” Then I’ll tell them and they’re like, “Oh, my gosh! I didn’t even recognize you.” (Youth 3)
You know when I was at Mountain Lake, there was a few of them that I didn’t really talk to before and that I actually got to talk with. And like even [Knowledge Holder], like I’ve lived across from him for two years now and I barely even talk to him. I talked to him more that day than I did ever. (Staff 5)
When you come together in these kind of environments—people do have a good time. They have fun. It’s like whatever is going on in their lives for that moment, it’s gone. Because when you’re out there you have an opportunity, it’s almost like you’re cleansing your body when you’re on the land in an environment that you’re so familiar with. That’s what I noticed down there, people were just, they looked so at ease. They looked like they were relaxed. Was it being in the bush? Probably. Was it being around people that you don’t see very often? Probably, yes. But just taking the time and appreciating the environment, but also making those reconnections with family and friends and sharing tea and telling stories or doing activities that are going to make you forget life for a moment. (Staff 4)
When you tell a youth to just go find an Elder and help an Elder, they get anxious. And then they get shy and they get intimidated, so they won’t go and help. So yeah, I think teaming them up with an Elder helps a lot. Because they haven’t been in that position before. (Youth 1)
We came together, and it seemed like we left as a big family. You know what I mean? It felt like there was a lot of—I shouldn’t say “broken,” but maybe forgotten relationships that were now open, or new ones were made. (Staff 1)
3.2. Practicing Anishinaabe Knowledge
But I really enjoyed it. I guess that’s something I’ve always dreamed of doing is just spending time with Elders. I mean like I can go and visit with an Elder, but it’s not like we’ll make rattles together or make drums together, stuff like that. (Youth 4)
I don’t think [Elders] realize the value that they hold and that information, the stories, they don’t … And that’s what they don’t understand is just that importance. Just for them to be out there experiencing and listening to the language, and how that’s gonna help them unlock all that knowledge and language that they have within them. (Staff 2)
Because they’ll start telling you stories about “Oh, we used to go swimming here. We used to swim here. Oh, this looks like this place.” They’ll tell you stories about how they lived in the bush and stuff. Yeah, I think it is. And they—Elders—I don’t know, it’s kinda weird, they always know trees or leaves and the berries and stuff. Like, “Oh, we used to pick these when we were little girls” and stuff. (Youth 3)
You don’t know what you’re gonna learn from [Elders] today. It’s like, “Am I gonna learn some modesty or humility, or are they gonna tell me a funny story or something like that?” You never know what’s gonna come out of their mouths sometimes and it’s really nice. (Staff 5)
You can have a bad day when you come home and then you can go out there and then like, you know, not fully vent, but you get some advice. And, you know, they get you level-headed and stuff like that. And then it kind of takes away from all that stress that was building up at home. (Staff 5)
Overall, I was just like so impressed with the way our youth were able to help and assist. It took a lot of pushing, but considering that we haven’t really done activities like that with [Elders and youth] together. So, we can’t just assume that those youth know exactly what to do. (Staff 2)
3.3. Fostering Community Pride
It gives me a sense of identity in where I come from and who—Especially when you get one of those little Elders that you talk with and they know things about your family you don’t know. And it’s like wow, it just gives you who you are, a better understanding of where you’re grounding from, where you come from, who you are. And it just makes you feel more proud to be a part of the community when you hear all this stuff. I don’t know. I just love sitting there and listening to stories. I shouldn’t say stories. It’s history, right? (Staff 1)
And doing it with community shirts too. I think that was the biggest hit for somebody, like for all those people walking away to be like, “I have a shirt that represents my community and I get to wear that.” So, I think that was really special to them too. I kind of seen a few of them all happy that they had got those shirts. (Staff 3)
See the trees and all that? And that belongs to the Nishnaabeg, which is us guys. This is our land and look how good it’s been taken care of, for the last, probably, 40, 50 years. It’s so nice. It’s so pristine, you know? (Elder 1)
I could see a lot of reclaiming going on and people taking pride in that because—when you seen people who came down to Mountain Lake—they were quite surprised like this was theirs, like this was something that you can enjoy. “This is for you.” (Staff 4)
For what our people have been through, we could have been moved or we could have been killed off or you know something like that. But we’re still walking on the same land that our ancestors did. To think that we’re still here and we’re resilient and we’re still fighting through all the stuff that the government throws at us. And not even the government, just people who don’t think, not highly of us, but they think lowly of us. And to think that—even just going to school—I’ve seen a lot of people and Indigenous people are such a low thought about person, thing. And just being able to connect on the land and the territory, it’s amazing to see what we’re fighting for. (Youth 4)
4. Discussion
5. Conclusions
Author Contributions
Funding
Institutional Review Board Statement
Informed Consent Statement
Data Availability Statement
Acknowledgments
Conflicts of Interest
References
- Redvers, J. “The land is a healer”: Perspectives on land-based healing from Indigenous practitioners in northern Canada. Int. J. Indig. Health 2020, 15, 90–107. [Google Scholar] [CrossRef]
- Ullrich, J.S. For the love of our children: An Indigenous connectedness framework. Altern. Int. J. Indig. Peoples 2019, 15, 121–130. [Google Scholar] [CrossRef]
- Radu, I.; House, L.M.; Pashagumskum, E. Land, life, and knowledge in Chisasibi: Intergenerational healing in the bush. Decolonization Indig. Educ. Soc. 2014, 3, 86–105. Available online: https://jps.library.utoronto.ca/index.php/des/article/view/2121 (accessed on 5 April 2022).
- Robbins, J.A.; Dewar, J. Traditional Indigenous approaches to healing and the modern welfare of traditional knowledge, spirituality and lands: A critical reflection on practices and policies taken from the Canadian Indigenous example. Int. Indig. Policy J. 2011, 2, 1–17. [Google Scholar] [CrossRef]
- Bell, N. Mino-Bimaadiziwin: Education for the good life. In Indigenous Perspectives on Education for Well-Being in Canada; Deer, F., Falkenberg, T., Eds.; ESWB Press: Winnipeg, MB, Canada, 2016; pp. 7–20. [Google Scholar]
- McGuire, P.D. Anishinaabe Giikeedaasiwin–Indigenous Knowledge: An Exploration of Resilience. Ph.D. Thesis, University of Saskatchewan, Saskatoon, SK, Canada, 2013. [Google Scholar]
- Debassige, B. Re-conceptualizing Anishinaabe mino-bimaadiziwin (the good life) as research methodology: A spirit-centered way in Anishinaabe research. Can. J. Nativ. Educ. 2010, 33, 11. [Google Scholar]
- Styres, S.D. Pathways for Remembering and Recognizing Indigenous Thought in Education: Philosophies of Lethi’nihstenha Ohwentsia’kekha (Land); University of Toronto Press: Toronto, ON, Canada, 2017. [Google Scholar]
- Battiste, M.; Youngblood, J. Protecting Indigenous Knowledge and Heritage: A Global Challenge; UBC Press: Vancouver, BC, Canada, 2000. [Google Scholar]
- Richmond, C.A.M.; Big-Canoe, K. Geographies of Indigenous Health. In Routledge Handbook of Health Geography; Crooks, V.A., Andrews, G.J., Pearce, J., Eds.; Routledge: New York, NY, USA, 2018; pp. 179–188. [Google Scholar]
- Richmond, C.; Elliott, S.; Matthews, R.; Elliott, B. The political ecology of health: Perceptions of environment, economy, health and well-being among ‘Namgis First Nation. Health Place 2005, 11, 349–365. [Google Scholar] [CrossRef]
- Wilson, K. Therapeutic landscapes and First Nations peoples: An exploration of culture, health and place. Health Place 2003, 9, 83–93. [Google Scholar] [CrossRef] [Green Version]
- Lewis, D.; Castleden, H.; Apostle, R.; Francis, S.; Francis-Strickland, K. Linking land displacement and environ-mental dispossession to Mi’kmaw health and well-being: Culturally relevant place-based interpretive frameworks matter. Can. Geogr./Géographe Can. 2021, 65, 66–81. [Google Scholar] [CrossRef]
- Middleton, J.; Cunsolo, A.; Jones-Bitton, A.; Shiwak, I.; Wood, M.; Pollock, N.; Flowers, C.; Harper, S.L. “We’re people of the snow”: Weather, climate change, and Inuit mental wellness. Soc. Sci. Med. 2020, 262, 113137. [Google Scholar] [CrossRef]
- Durkalec, A.; Furgal, C.; Skinner, M.W.; Sheldon, T. Climate change influences on environment as a determinant of Indigenous health: Relationships to place, sea ice, and health in an Inuit community. Soc. Sci. Med. 2015, 136–137, 17–26. [Google Scholar] [CrossRef]
- Richmond, C.A.; Ross, N.A.; Richmond, C.A.; Ross, N.A. The determinants of First Nation and Inuit health: A critical population health approach. Health Place 2009, 15, 403–411. [Google Scholar] [CrossRef] [Green Version]
- Tobias, J.K.; Richmond, C.A. “That land means everything to us as Anishinaabe….”: Environmental dispossession and resilience on the North Shore of Lake Superior. Health Place 2014, 29, 26–33. [Google Scholar] [CrossRef]
- Adelson, N. The Embodiment of Inequity: Health Disparities in Aboriginal Canada. Can. J. Public Health 2005, 96 (Suppl. S2), S45–S61. [Google Scholar] [CrossRef]
- Simpson, L.R. Anticolonial Strategies for the Recovery and Maintenance of Indigenous Knowledge. Am. Indian Q. 2004, 28, 373–384. [Google Scholar] [CrossRef]
- Nightingale, E.; Richmond, C.A. Reclaiming Mountain Lake: Applying environmental repossession in Biigtigong Nishnaabeg territory, Canada. Soc. Sci. Med. 2021, 272, 113706. [Google Scholar] [CrossRef]
- Hatala, A.R.; Morton, D.; Njeze, C.; Bird-Naytowhow, K.; Pearl, T. Re-imagining miyo-wicehtowin: Human-nature relations, land-making, and wellness among Indigenous youth in a Canadian urban context. Soc. Sci. Med. 2019, 230, 122–130. [Google Scholar] [CrossRef]
- Tobias, J.K.; Richmond, C. Gimiigiwemin: Putting Knowledge Translation into Practice with Anishinaabe Communities. Int. J. Indig. Health 2016, 11, 228. [Google Scholar] [CrossRef] [Green Version]
- Big-Canoe, K.; Richmond, C.A. Anishinabe youth perceptions about community health: Toward environmental repossession. Health Place 2014, 26, 127–135. [Google Scholar] [CrossRef]
- Pasternak, S.; King, H.; Yesno, R. Land Back: A Yellowhead Institute Red Paper; Yellowhead Institute: Toronto, ON, Canada, 2019. [Google Scholar]
- Simpson, L.B. As We Have Always Done: Indigenous Freedom through Radical Resistance; University of Minnesota Press: Minneapolis, MN, USA, 2017. [Google Scholar]
- Mikraszewicz, K.; Richmond, C. Paddling the Biigtig: Mino biimadisiwin practiced through canoeing. Soc. Sci. Med. 2019, 240, 112548. [Google Scholar] [CrossRef]
- Goodyear-Káōpua, N. Protectors of the future, not protestors of the past: Indigenous Pacific activism and Mauna a Wākea. South Atl. Q. 2017, 116, 184–194. [Google Scholar] [CrossRef]
- Hatala, A.R.; Njeze, C.; Morton, D.; Pearl, T.; Bird-Naytowhow, K. Land and nature as sources of health and resilience among Indigenous youth in an urban Canadian context: A photovoice exploration. BMC Public Health 2020, 20, 538. [Google Scholar] [CrossRef] [PubMed]
- Hirsch, R.; Furgal, C.; Hackett, C.; Sheldon, T.; Bell, T.; Angnatok, D.; Winters, K.; Pamak, C. Going Off, Growing Strong: A program to enhance individual youth and community resilience in the face of change in Nain, Nunatsiavut. Études/Inuit/Stud. 2016, 40, 63–84. [Google Scholar] [CrossRef] [Green Version]
- Allen, J.; Hopper, K.; Wexler, L.; Kral, M.; Rasmus, S.; Nystad, K. Mapping resilience pathways of Indigenous youth in five circumpolar communities. Transcult. Psychiatry 2013, 51, 601–631. [Google Scholar] [CrossRef] [PubMed] [Green Version]
- Nightingale, E.; Richmond, C.A. Building structures of environmental repossession to reclaim land, self-determination and Indigenous wellness. Health Place 2022, 73, 102725. [Google Scholar] [CrossRef]
- Duignan, S.; Moffat, T.; Martin-Hill, D. Be like the running water: Assessing gendered and age-based water insecurity experiences with Six Nations First Nation. Soc. Sci. Med. 2022, 298, 114864. [Google Scholar] [CrossRef]
- Ahmed, F.; Zuk, A.; Tsuji, L. The Impact of Land-Based Physical Activity Interventions on Self-Reported Health and Well-Being of Indigenous Adults: A Systematic Review. Int. J. Environ. Res. Public Health 2021, 18, 7099. [Google Scholar] [CrossRef]
- Walsh, R.; Danto, D.; Sommerfeld, J. Land-Based Intervention: A Qualitative Study of the Knowledge and Practices Associated with One Approach to Mental Health in a Cree Community. Int. J. Ment. Health Addict. 2020, 18, 207–221. [Google Scholar] [CrossRef] [Green Version]
- Johnson-Jennings, M.; Billiot, S.; Walters, K. Returning to Our Roots: Tribal Health and Wellness through Land-Based Healing. Genealogy 2020, 4, 91. [Google Scholar] [CrossRef]
- Restoule, B.M.; Hopkins, C.; Robinson, J.; Wiebe, P.K. First Nations Mental Wellness: Mobilizing Change through Partnership and Collaboration. Can. J. Community Ment. Health 2016, 34, 89–109. [Google Scholar] [CrossRef] [Green Version]
- Waddell, C.M.; de Jager, M.D.; Gobeil, J.; Tacan, F.; Herron, R.V.; Allan, J.A.; Roger, K. Healing journeys: Indig-enous Men’s reflections on resources and barriers to mental wellness. Soc. Sci. Med. 2021, 270, 113696. [Google Scholar] [CrossRef]
- Rowan, M.; Poole, N.; Shea, B.; Gone, J.P.; Mykota, D.; Farag, M.; Dell, C. Cultural interventions to treat addic-tions in Indigenous populations: Findings from a scoping study. Subst. Abus. Treat. Prev. Policy 2014, 9, 34. [Google Scholar] [CrossRef] [PubMed] [Green Version]
- Stewart, S.L. Promoting Indigenous mental health: Cultural perspectives on healing from Native counsellors in Canada. Int. J. Health Promot. Educ. 2008, 46, 49. [Google Scholar] [CrossRef]
- Montesanti, S.; Fitzpatrick, K.; Fayant, B.; Pritchard, C. Identifying priorities, directions and a vision for Indigenous mental health using a collaborative and consensus-based facilitation approach. BMC Health Serv. Res. 2022, 22, 406. [Google Scholar] [CrossRef]
- Redvers, N.; Nadeau, M.; Prince, D. Urban Land-Based Healing: A Northern Intervention Strategy. Int. J. Indig. Health 2021, 16, 322–337. [Google Scholar] [CrossRef]
- Fienup-Riordan, A. “We talk to you because we love you”: Learning from Elders at culture camp. Anthropol. Humanism 2001, 26, 173–187. [Google Scholar] [CrossRef]
- Danto, D.; Walsh, R.; Sommerfeld, J. Learning from Those Who Do: Land-Based Healing in a Mushkegowuk Community. In Indigenous Knowledge and Mental Health; Danto, D., Zangeneh, M., Eds.; Springer: Cham, Switzerland, 2022. [Google Scholar] [CrossRef]
- Hickey, J.; Powling, H.; McKinney, P.; Robbins, T.; Carrier, N.; Nash, A. “It’s a change your life kind of program”: A Healing-Focused Camping Weekend for Urban Indigenous Families Living in Fredericton, New Brunswick. First Peoples Child Fam. Rev. 2020, 15, 23–44. [Google Scholar] [CrossRef]
- Mashford-Pringle, A.; Stewart, S.L. Akiikaa (it is the land): Exploring land-based experiences with university students in Ontario. Glob. Health Promot. 2019, 26 (Suppl. S3), 64–72. [Google Scholar] [CrossRef] [Green Version]
- Healey, G.K.; Noah, J.; Mearns, C. The Eight Ujarait (Rocks) Model: Supporting Inuit Adolescent Mental Health With an Intervention Model Based on Inuit Ways of Knowing. Int. J. Indig. Health 2016, 11, 92–110. [Google Scholar] [CrossRef] [Green Version]
- Lines, L.-A.; Yellowknives Dene First Nation Wellness Division; Jardine, C.G. Connection to the land as a youth-identified social determinant of Indigenous Peoples’ health. BMC Public Health 2019, 19, 176. [Google Scholar] [CrossRef]
- Gaudet, J.C. Project George: An Indigenous Land-Based Approach to Resilience for Youth. Int. J. Indig. Health 2021, 16, 177–191. [Google Scholar] [CrossRef]
- Takano, T. Connections with the land: Land-skills courses in Igloolik, Nunavut. Ethnography 2005, 6, 463–486. [Google Scholar] [CrossRef]
- Dobson, C.; Brazzoni, R. Land based healing: Carrier First Nations’ addiction recovery program. J. Indige-Nous Wellbeing 2016, 1, 9–17. [Google Scholar]
- Truth and Reconciliation Commission (TRC) of Canada. The Final Report of the Truth and Reconciliation; Commission of Canada: Ottawa, ON, Canada, 2015. [Google Scholar]
- De Leeuw, S.; Maurice, S.; Holyk, T.; Greenwood, M.; Adam, W. With Reserves: Colonial Geographies and First Nations Health. Ann. Assoc. Am. Geogr. 2012, 102, 904–911. [Google Scholar] [CrossRef]
- Tester, F.; Kulchyski, P. Tammarniit (Mistakes): Inuit Relocation in the Eastern Arctic, 1939–1963; UBC Press: Vancouver, BC, Canada, 2011. [Google Scholar]
- Bombay, A.; Matheson, K.; Anisman, H. The intergenerational effects of Indian Residential Schools: Implications for the concept of historical trauma. Transcult. Psychiatry 2014, 51, 320–338. [Google Scholar] [CrossRef] [PubMed] [Green Version]
- Ohmagari, K.; Berkes, F. Transmission of Indigenous Knowledge and Bush Skills Among the Western James Bay Cree Women of Subarctic Canada. Hum. Ecol. 1997, 25, 197–222. [Google Scholar] [CrossRef]
- Ermine, W.; Nilson, R.; Sauchyn, D.; Sauve, E.; Smith, R.Y. Isi Askiwan–the state of the land: Summary of the Prince Albert grand council Elders’ forum on climate change. J. Aborig. Health 2005, 2, 62–72. [Google Scholar]
- Corntassel, J. Re-envisioning resurgence. Decolonization Indig. Educ. Soc. 2012, 1, 86–101. [Google Scholar]
- Louis, R.P. Can You Hear us Now? Voices from the Margin: Using Indigenous Methodologies in Geographic Research. Geogr. Res. 2007, 45, 130–139. [Google Scholar] [CrossRef] [Green Version]
- Wilson, S. Research is Ceremony: Indigenous Research Methods; Fernwood Publishing: Winnipeg, MB, USA, 2008. [Google Scholar]
- Kovach, M. Indigenous Methodologies: Characteristics, Conversations, and Contexts; University of Toronto Press: Toronto, ON, Canada, 2009. [Google Scholar]
- McGregor, D. Toward an Anishinaabe research paradigm: Theory and practice. In Indigenous Research: Theories, Practices, and Relationships; McGregor, D., Restoule, J.P., Johnston, R., Eds.; Canadian Scholars’ Press: Toronto, ON, Canada, 2018; pp. 243–256. [Google Scholar]
- Clarke, V.; Braun, V.; Hayfield, N. Thematic analysis. In Qualitative Psychology: A Practical Guide to Research Methods; SAGE Publications: Thousand Oaks, CA, USA, 2015; pp. 222–248. [Google Scholar]
- Schill, K.; Terbasket, E.; Thurston, W.E.; Kurtz, D.; Page, S.; McLean, F.; Jim, R.; Oelke, N. Everything is related and it all leads up to my mental well-being: A qualitative study of the determinants of mental wellness amongst urban indigenous elders. Br. J. Soc. Work. 2019, 49, 860–879. [Google Scholar] [CrossRef]
- Snowshoe, A.; Crooks, C.V.; Tremblay, P.F.; Hinson, R.E. Cultural Connectedness and Its Relation to Mental Wellness for First Nations Youth. J. Prim. Prev. 2017, 38, 67–86. [Google Scholar] [CrossRef]
- Chandler, M.J.; Lalonde, W.L. Cultural wounds demand cultural medicines. In Determinants of Indigenous Peoples’ Health in Canada: Beyond the Social; Greenwood, M., de Leeuw, S., Lindsay, N.M., Reading, C., Eds.; Canadian Scholars’ Press: Toronto, ON, Canada, 2015; pp. 78–89. [Google Scholar]
- Cunsolo, W.A.; Stephenson, E.; Allen, J.; Bourque, F.; Drossos, A.; Elgarøy, S.; Kral, M.; Mauro, I.; Moses, J.; Pearce, T.; et al. Examining relationships between climate change and mental health in the Circumpolar North [Original Paper]. Reg. Environ. Change 2015, 15, 169. [Google Scholar] [CrossRef]
- Simpson, L.; DaSilva, J.; Riffel, B.; Sellers, P. The Responsibilities of Women: Confronting Environmental Contami-nation in the Traditional Territories of Asubpeechoseewagong Netum Anishinabek (Grassy Narrows) and Wabauskang First Nation. Int. J. Indig. Health 2009, 4, 6–13. [Google Scholar]
- Tuck, E.; Yang, K.W. Decolonization is not a metaphor. Decolonization Indig. Educ. Soc. 2012, 1, 1–40. [Google Scholar]
- Corntassel, J.; Hardbarger, T. Educate to perpetuate: Land-based pedagogies and community resurgence. Int. Rev. Educ. 2019, 65, 87–116. [Google Scholar] [CrossRef]
- Adelson, N. ‘Being Alive Well’ Health and Politics of Cree Well-Being; University of Toronto Press: Toronto, ON, Canada, 2000. [Google Scholar]
- Fligg, R.A.; Robinson, D.T. Reviewing First Nation land management regimes in Canada and exploring their relationship to community well-being. Land Use Policy 2020, 90, 104245. [Google Scholar] [CrossRef]
Monday | Tuesday | Wednesday | Thursday | Friday | |
---|---|---|---|---|---|
Morning | Group introductions | Making rag moccasins with youth and elders | Making tie-dye shirts with youth and elders | Making rattles with youth and elders | Making medicine pouches with youth and elders |
Lunch | Spaghetti and garlic bread | Indian tacos | Moose meat stew and dumplings | Fish fry | Macaroni soup and bannock |
Afternoon | Community mapping Family tree mapping | Boating Canoeing Shoreline fishing Steamed dumplings | Storytelling Apple snacks (on the fire) | Boating Canoeing Shoreline fishing Rice pudding | Shoreline fishing Making pies |
Publisher’s Note: MDPI stays neutral with regard to jurisdictional claims in published maps and institutional affiliations. |
© 2022 by the authors. Licensee MDPI, Basel, Switzerland. This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (https://creativecommons.org/licenses/by/4.0/).
Share and Cite
Nightingale, E.; Richmond, C. Reclaiming Land, Identity and Mental Wellness in Biigtigong Nishnaabeg Territory. Int. J. Environ. Res. Public Health 2022, 19, 7285. https://doi.org/10.3390/ijerph19127285
Nightingale E, Richmond C. Reclaiming Land, Identity and Mental Wellness in Biigtigong Nishnaabeg Territory. International Journal of Environmental Research and Public Health. 2022; 19(12):7285. https://doi.org/10.3390/ijerph19127285
Chicago/Turabian StyleNightingale, Elana, and Chantelle Richmond. 2022. "Reclaiming Land, Identity and Mental Wellness in Biigtigong Nishnaabeg Territory" International Journal of Environmental Research and Public Health 19, no. 12: 7285. https://doi.org/10.3390/ijerph19127285