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Hamilton Spectator
30-05-2025
- Health
- Hamilton Spectator
How Hiding and Seeking saved Randi Sager's life
(ANNews) – The spiritual teaching of the diamond willow tree is embedded in understanding that the tree needs to survive and thrive in its natural environment for 50 years before the fruiting bodies of the plant can share its medicine with us – the diamond willow fungus. During the time of restoration, along with the process of learning and growing, the medicine that the diamond willow tree produces continues to gift us medicine of understanding that all parts of ourselves are gifts, and it is okay to hide until a person is ready to share their gifts with the world. This spiritual understanding is similar to what Randi Sager experienced so far in her learning journey. 'I was born with no identity,' Sager, an Indigenous psychologist, shared. 'I didn't know who I was because my father never grew up with his culture. I was born knowing that I was native but never knew what that meant. My upbringing wasn't the greatest because we moved around a lot and I felt very lost. I had no idea who I was. In 2010 I got my status. I was officially recognized as an Indian, but what did that mean? All I knew was that I could get cheap gas and cigarettes. I floated for a long time. My 20s were quite lost. I had a lot going on mental health wise. Previously, I developed an eating disorder in my early teens as a result of the trauma that I experienced. I didn't know I had an eating disorder. I just knew that whenever stress happened, it would show up. For 20 years I had that. And when I say I didn't know I had it, I was really good at lying to myself when I didn't think I had something.' It wasn't until Sager's last year in her undergraduate studies while she was preparing for grad school in Counselling Psychology that she decided she had to help herself first if she wanted to help others. 'When I acknowledged and identified that I had an eating disorder, I started day-treatment. I went to the only place I knew at the time. It was both one of the worst and most profound experiences of my life because it led me to where I am today. During that time, I didn't engage in any culture. As I was in treatment and the way I was being treated, it felt like my eating disorder was being demonized. I really felt like I was being punished. I was viewed as being resistant when I would question things,' Sager said. 'I remember I was at home and heard a voice say: it is time,' Sager shared and she started to have a very strong pull to go to the Indigenous student center at the University of Calgary. 'I had identified as being Indigenous when I enrolled, but I never went because I was afraid of going, that I wouldn't be accepted because I didn't look native enough, and thought I was going to be rejected. I was welcomed with loving arms. That is when I experienced my first ceremony, it was a Grandmother's Cree tea ceremony. It felt like home. It was like my ancestors were going, 'finally.' When I sat in that circle, I felt like this is what has been missing in my life.' As Sager listened to a story being shared about somebody who had schizophrenia and telling those voices that they can stay – but to stay in the stadium seats, not in the field where the person was, 'it was so powerful that I had a conversation with my eating disorder, I call him ED. I let him know that I didn't need him anymore. He could go to sleep. It was after that that my behaviour stopped.' It was the Elder from the Indigenous centre that taught Sager her relationship with her eating disorder through storytelling. The Elder taught her 'what was missing was my cultural identity and understanding that ED saved my life. That ED had a purpose, but he was no longer a purpose in my life, that he was harming me, but understanding and allowing that relationship with him allowed him to go to sleep.' In that moment, Sager didn't know she was going to become an Indigenous psychologist. she knew she wanted to become a psychologist. She just didn't know what or how to go about it. 'In that experience with the Elder, I wondered why this was not available. I tried the western ways, but it just wasn't helping. That's when I decided I was going to be an Indigenous psychologist. I had no idea what it meant or what it looked like. That is just what I was going to do.' 'Creator was like… 'here you go.' He cleared that path. Everything was really fast and life changing. I had to let go of my old life and really embrace it. [During] my last year of grad school, I would describe my life like my forest burnt down. I was devastated; I had to start new,' Sager said and she trusted Creator that this was where she was supposed to be. 'I went into grad school. I had to indigenize all my courses, I had to do all the extra work, meaning I went out into community, ceremony – that's scary when you are not from here. I had to put myself out there and start creating community. My dad was so nervous for me because he was afraid that I was going to experience what he experienced. I have in a systemic way, but not the way he has. I have experienced the systemic racism, the covert racism, where he experiences overt racism.' At one point early on in Sager's career, she was accused of practicing shamanism by a co-worker who was unaware of Indigenous cultural practices. 'My instinct was to hide, that I needed to shut down. I realized that in that moment it wasn't me that was wanting to hide, it was my grandmothers – that is what they did to survive. I stood in my power, I didn't hide. I pushed forward. That was the biggest teaching I got from those experiences – to accept who I was – Indigenous and also Scottish and German.' Working from spirit is embedded into Sager's practice as an Indigenous Registered Psychologist. 'I stand in both worlds,' she shared. 'The western world taught me how to navigate that world so I can advocate for my clients. I avoided the helper role for many years. I was afraid of the gifts that I have – those gifts that were given to me. When I wasn't using my gifts, I was getting sick. I learned this when I was doing my research with my participants who gave me these teachings that I still use today. The teachings that I received from my co-researchers and continue to carry in my medicine bag are community, clients, culture identity, spirituality, and empowerment. These are the powerful teachings that are in my practice that are in my daily life and the teachings that I share with clients.'
Hamilton Spectator
16-05-2025
- Politics
- Hamilton Spectator
First Nations unity displayed at rally against separatism at Legislature
(ANNews) – Hundreds of people attended a rally that First Nations leaders from across Alberta organized at the Legislature in Edmonton to protest the premier's ongoing separatist threats, which every speaker agreed would run roughshod over Treaty rights. The May 15 event opened with drumming and a grand entry while Elders burned sacred herbs for smudging, followed by remarks from leaders representing Treaty 6, 7 and 8. The protest was a way for Treaty First Nations in Alberta to present a united front in the face of Bill 54, which lowers the threshold for bringing forward a referendum. Premier Danielle Smith has said that she will hold a referendum on independence in 2026 if a petition in support of one gets enough signatures. 'Let us stand loud and clear and concise that no provincial government can hold a referendum to overturn our treaty,' Confederacy of Treaty 6 First Nations Grand Chief Greg Desjarlais told attendees. 'We do not answer to the provincial government.' Desjarlais, who is also the elected chief of Frog Lake First Nation, said he 'took many arrows and many bullets, many from my own people' for meeting with Premier Smith about Bill 54, which he said was part of the confederacy's 'diplomatic' and 'patient' approach to the separatist threat. The meeting resulted in Justice Minister Mickey Amery amending the bill to say that no separation referendum question can threaten First Nations Treaty rights, which First Nations leaders dismissed as meaningless. 'Let me be clear, this push for Alberta separation is not just dangerous, it's a violation of Treaty, natural law and the land itself,' said Desjarlais. Treaties 6, 7 and 8 were signed in 1876, 1877 and 1899, respectively, all before Alberta was established as a province in 1905. Treaty 8 Grand Chief Trevor Mercredi commented that the day's display of unity 'is what we've needed for a long time.' 'When our nations and our Treaty are threatened, we need to come together,' he added. 'There's no separation between the chiefs and the councils and our people. We are all Treaty people when it comes to our Treaty. Each and every meeting that we are attending is to protect our children.' Grand Chief Mercredi emphasized that this includes non-Indigenous people as well. 'If you're in Alberta, in Canada, you are recognized as [part of the] Treaty,' he said. Representing Treaty 7 was Tsuut'ina Minor Chief Regena Crowchild, who spoke on behalf of Chief Roy Whitney. 'Any attempt to undermine or infringe on our Treaty rights will be met with unwavering resistance,' said Crowchild, who emphasized that she hasn't had any discussion 'whatsoever' with the premier on Bill 54. 'Defending our Treaty rights has always been a priority for me, and there are numerous examples of Tsuut'ina taking a strong stand against both federal and provincial actions that threaten those rights.' Saddle Lake Cree Nation Chief Jason Whiskeyjack said it's important to take the message 'that we are stronger together' to the Legislature. 'We have to celebrate who we are as a people, and when we do that the people are going to hear, not only here in this building but every Albertan in this Treaty 6, 7 and 8 territory. They need to be reminded that this is Treaty land. Everywhere they go is Treaty land,' he said. 'There's a lot of people wanting to separate. That's fine. They could just leave.' Chief Wilfred Hooka-Nooza of Dene Tha' First Nation in Treaty 8 said that attendees were gathered 'not as protesters, but as guardians of a promise older than the province of Alberta itself.' 'Our Treaties are not relics. They are not documents to be shelved and forgotten,' Chief Hooka-Nooza added. 'They are living, breathing commitments. They are a promise of coexistence, mutual respect and shared responsibility to this land we call home.' In addition to band leaders, Indigenous NDP MLAs Brooks Arcand-Paul of Alexander First Nation and Jodi Calahoo Stonehouse of Michel First Nation were at the event, as was independent MLA Scott Sinclair, who is non-status First Nation. Also in attendance were Alberta NDP Leader Naheed Nenshi and several other NDP MLAs, Edmonton Mayor Amarjeet Sohi, and former deputy premier Thomas Lukaszuk, as well as Alberta Federation of Labour president Gil McGowan and secretary treasurer Cori Longo.
Hamilton Spectator
10-05-2025
- Politics
- Hamilton Spectator
New book offers an easy-to-read primer on Indigenous Rights
(ANNews) – 'This book is not intended for lawyers,' begins author Bruce McIvor in his new book Indigenous Rights in One Minute: What You Need to Know to Talk Reconciliation. 'It's meant for non-lawyers interested in Canada's commitment to reconciliation with Indigenous Peoples, and how to make it a reality' (10). Dr. Bruce McIvor is uniquely equipped to help demystify the misconceptions or misunderstandings surrounding historical legal structures and policies after a distinguished career as an academic and jurist. He states in his biography posted on the First People's Law website: 'I was focused on working for social justice through an academic career in history until I began working in the law on what I expected to be a temporary basis. My work introduced me to a world of principled, high quality legal advocacy that led me back to university for a law degree and, eventually, to establish First Peoples Law.' McIvor is a partner in their Vancouver office and continues to be a strong voice for informative bridgebuilding between communities. His bio elaborates: 'First Peoples Law combines my passions for law, history and social justice. Most importantly, it allows me to work with other committed professionals in supporting Indigenous Peoples' ongoing struggle for respect and justice.' Sometimes it takes a lawyer to help demystify the intricacies of legal president, and that is what McIvor's 2025 publication seeks to do. 'Whether you're completely new to Indigenous rights, have a basic understanding, want a refresher on key principles or are hoping to win an argument with a friend, family member or co-worker, I hope you find Indigenous Rights in One Minute useful and informative. Most of all, I hope you find it simple and easy to read' (11). Indeed, universal accessibility informs the structure and organization of the book, and the same conversational tone carries throughout McIvor's explanation of historical contexts and sensitive discussions of colonial abuse and trauma. In fact, McIvor's explanations are straightforward enough that extremely raw and painful topics seem intellectually manageable. When unpacking the significance of what 'Land Back' refers to, McIvor diplomatically, and concisely provides the core information that a reader would need to then begin further investigations on their own. 'The Land Back movement requires Canadians to recognize the fundamental lie at the basis of the Canadian state – the lie that colonizers have simply claimed Indigenous land as their own and relegated Indigenous people to making a claim for their own land. Land Back is also about forging new relationships between Indigenous nations and the Crown that create space for Indigenous people to exercise their inherent rights and responsibilities to make decisions about their lands and benefit from them' (104). McIvor's structuring of the book is less of a page-turner, and more of an essential reference tool that every Canadian home should have. Instead of a traditional segmenting of topics into chapters, he has organized material by themes and provides brief explanations for key terms and legal structures using accessible language without embellishment. Literally, each of his entries can be read in close to a minute. 'The brief summaries in this book no more than scratch the surface on complicated issues' (205) yet make it possible for readers to better navigate their basic understanding of important, and often intimidating material. This is an innovative strategy for engaging diverse audiences from a spectrum of the demographic pool. The straightforward and almost conversational tone means that newcomers to Canada working on acclimating themselves with the country, and who may be experiencing language obstacles, can access this vital information to gain a more nuanced understanding of the new society they find themselves integrating into. In fact, this might be a great book to provide people before taking their citizenship tests. Indigenous Rights in One Minute: What You Need to Know to Talk Reconciliation, is an excellent resource for the already socially conscious, and those who may previously have been a bit bashful about their lack of knowledge. It is the sort of essential resource book that will establish itself as a necessity in every Canadian home. Just as the Elements of Style can still be found on any writer's bookshelf, this is a tool for engagement that should be made use of in daily life to make more informed comments and decisions and better navigate social interactions with sensitivity and compassion. Pick up a copy today, and the next time someone brings up something that is unfamiliar, let McIvor spell out the basics, in just around a minute.
Hamilton Spectator
10-05-2025
- General
- Hamilton Spectator
Indigenous Storyteller Diana Power discusses the importance of listening to stories
(ANNews) – 'If someone tells you something – let them speak their truth,' shares Indigenous storyteller Diana Power. She adds that listening without judgement, and coming from a place of understanding can support people in just wanting to be heard instead of being told what to do. This understanding that Power speaks to is rooted in writing Indigenous Health stories and shows why these stories are important for the longevity of community, and all our relations – so we can walk in good ways and support each other in times of need. As reiterated by Power, 'Indigenous Ways of Knowing is research' and these ways of knowing are lessons that Diana has learned along the way as part of her own learning journey. They are an accumulation of lived experiences we carry with us. What we carry with us, is our own unique knowledge, a perspective that can support gaps of knowledge lacking in areas of health, social inequities – all human experiences that others may never encounter or be aware of that can be written into curriculum that trickles into better understanding one-another. Indigenous Ways of Knowing as research is an accumulation of accountability, humility, introspection, community – all things that support the exploration into the unknown of both self-discovery and curiosity about all our relatives. When we are curious, we can create safety within relationships and start to build connections, and in turn be able to listen to understand the depths of peoples' stories – the truth of these stories – in hopes of discontinuing history from repeating itself. For Power, an Indigenous storyteller, 'writing is a way to share pieces of ourselves with other people…and a lot of stories need to be told.' This understanding that Power walks with comes from her own lived experience as a First Nations woman witnessing and also encountering inaccessible health services, and inaccurate information about Indigenous people resulting in Indigenous Health inequities. One thing that all Indigenous Ways of Knowing have in common is humility – being curious about what is being said and how we can come from a place of compassion and understanding. For Power, the honour of listening to stories and sharing stories is embedded in her ways of walking in the world. 'I would rather show up for someone [and listen to hear their story] than to never see them again.' Power transitions lived experiences into written stories, in part, to share perspectives on the importance of the health of Indigenous peoples. They should not be undermined because they are misunderstood, instead they should be honoured because all life is sacred. For Diana, her heart's work stems from wanting our Indigenous brothers and sisters to know that they are not alone.
Hamilton Spectator
09-05-2025
- General
- Hamilton Spectator
Walking on Mother Earth and understanding self-love with Karen Delver
(ANNews) – Indigenous Knowledge Systems are founded in Indigenous Epistemologies and Indigenous Ways of Knowing are rooted in Indigenous cultures and traditions. These ways of knowing are a process of diving deep into a part of each learner's own stories and being accountable for how they walk with their own hurt. As each person continues to learn along the way, these stories can transition into new ways of knowing that are centred around teachings of love. Over time, our First Nations sister Karen Delver from onihcikiskwapowin, Saddle Lake Cree Nation has come to know the importance of learning as a continuous healing journey of self-discovery and self-love. 'Keep learning and learn everything you can, stay focused on those learnings – love yourself, accept yourself. Self-love and loving ourselves are key components to healing and well-being and [are two] of our universal laws,' shared Delver, a life-long learner of Indigenous Epistemologies and current project coordinator supporting the Indigenous Language Revitalization Initiative at the UAlberta main campus. Relationality is interconnected with Indigenous ways of knowing and humility is at the forefront of how Indigenous people can better understand people, places and things. These understandings came from a place of humble beginnings for Delver, and how relationality has supported her on her journey. 'Everyone has a story,' she says. Listening to these stories while in recovery 'gave me compassion and understanding so I am not so self absorbed and taught me how to pray for others so it's not just about me and my kids. This taught me the importance of prayer, seeing everything's purpose, intention and what it's meant to be.' Although Delver is on her way to being decorated with many degrees, the start of her learning journey was rooted in understanding that the only way out of poverty was for her to get an education. The foundation of her education and healing journey began when she enrolled at Blue Quills University. This was the shift that Delver made, part of her evolution of healing. She continues to pave the way for her children and grandchildren, so they know how to love themselves. Delver cried a lot during her time at Blue Quills University. The crying was cleansing, releasing cortisol, a stress hormone that triggers fight-or-flight responses. It brought her to taking ownership of her own health, how she engages in the world, healthier life choices, and being her own best friend. 'The one thing that continues to guide me on my journey through higher education is the deep understanding of education through Indigenous epistemology. As I walk this path, I know I am not pursuing education just for myself – I am doing this for my people. I carry this knowledge so that together we can build understanding, strengthen one another, and live in a way that honours universal love – for sâkihitin – love, because we all deserve to be loved.'
