Affordability of market food and accessibility to hunting and fishing in Arctic Canada were major barriers to Indigenous women's food security.

This paper explores the impacts of migration both on the small island community of Grand Manan, New Brunswick, and on the group of Newfoundland families who have moved there from their homes 1500 km away. Based upon personal interviews with individuals and families, impacts and meanings are examined in terms of social networks, community cleavages, and intergenerational differences. The complexity of patterns and the ambiguities experienced by both groups are related to Bourdieu's concept of ‘habitus’, and its relevance for changing meanings of ‘place’ and ‘community’. In exploring the changing patterns of social relationships and meanings of community, this paper highlights issues of social cohesion and tensions associated with forging new identities, and examines the particular impacts upon youth whose sense of belonging is explicitly between homes. The experience of migration for those who decide to stay permanently is shown to be different than for the majority who come as seasonal migrants. In the decision to stay through the winter or not, crucial factors are both the sense of belonging back in Newfoundland and whether or not families have children, whose abilities to forge new relationships are the everyday concerns for parents. While the importance of jobs provides the main incentive to migrate, the difficulties associated with integrating into new social groups, negotiating new identities, and adjusting to different educational requirements pose almost insurmountable challenges for many families. It is in the details of family lives, values and perceptions, told through their narratives of experience, that we begin to discern the ambiguities and fluidity of evolving habitus for both groups. Cet article analyse les effets de la migration à la fois sur la petite communauté insulaire de Grand Manan au Nouveau‐Brunswick et sur les families qui s'y sont déplacées, depuis Terre‐Neuve, à plus de 1500 km de distance. Basé sur des entrevues auprès d'individus et de families, il examine le sens et l'effet de la migration en accordant une attention particulière aux réseaux sociaux, aux disparités communautaires et au fossé intergénérationnel. On y fait appel au concept d'habitus de Bourdieu pour rendre compte de la complexité des pratiques propres à chacun des deux groupes et de l'ambiguité du sens qu'ils confèrent à leur expérience. L'analyse contextualisée de la dynamique des relations sociales et du sens de la communauté met en lumière des questions liées à la cohésion sociale et aux inévitables tensions liées à ces dynamiques. Plus particulièrement, l'article examine les effets de la migration sur les jeunes dont le sentiment d'appartenance se définit précisément entre deux ‘chez soi’. L'éxpérience de la migration chez ceux qui ont décidé de s'établir de façon permanente est bien différente de celle vécue par la majorité qui se déplace de façon saisonnière. Le sentiment d'appartenance à Terre‐Neuve et le fait d'avoir ou non des enfants (leur capacité de tisser de nouvelles relations sociales étant un souci perm...

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As part of the broader Yapatjarrathati project, 47 remote health providers and community members attended a two-day workshop presenting a prototype of a culturally-safe, tiered neurodevelopmental assessment that can identify fetal alcohol spectrum disorder (FASD) in primary healthcare. The workshop provided a forum for broad community feedback on the tiered assessment process, which was initially co-designed with a smaller number of key First Nations community stakeholders. Improvement in self-reported attendee knowledge, confidence, and perceived competence in the neurodevelopmental assessment process was found post-workshop, assessed through self-report questionnaires. Narrative analysis described attendee experiences and learnings (extracted from the workshop transcript), and workshop facilitator experiences and learnings (extracted from self-reflections). Narrative analysis of the workshop transcript highlighted a collective sense of compassion for those who use alcohol to cope with intergenerational trauma, but exhaustion at the cyclical nature of FASD. There was a strong desire for a shared responsibility for First Nations children and families and a more prominent role for Aboriginal Health Workers in the assessment process. Narrative analysis from workshop facilitator reflections highlighted learnings about community expertise, the inadvertent application of dominant cultural approaches throughout facilitation, and that greater emphasis on the First Nation’s worldview and connection to the community was important for the assessment process to be maintained long-term. This study emphasised the benefit of continued co-design to ensure health implementation strategies match the needs of the community.