Nineteenth century Canada: indigenous place of dis-ease

Lessons From Critical Race Theory: Outdoor Experiential Education and Whiteness in Kinesiology

“…As noted previously, the camps are located in rural and northern Ontario highlands and national parks yet none of the four Course Registration Kits refer to the historical legacies of, conflicts that occurred on, or treaties associated with, the lands on which the camps operate. The absence of acknowledgments of histories, treaties, heritages, and lands that historically were, and still are, part of the material, spiritual, and sacred livelihood of Indigenous peoples reinforces what Hudson-Rodd (1998) refers to as the terra nullius myth. This absence implicitly suggests that local histories begin with settlers and camp owners, and privileges Eurocentric epistemologies and settler mythologies and their role in shaping Canada’s “northern wilderness” through adaptation and initiative.…”

“…An investigation into how Whiteness shapes the physical and sociocultural spaces of outdoor recreation in Canada shows it is embedded in settler colonialism, a system based on the Eurocentric conceptualization of North American nature and wilderness as terra nullius (new land). The perception of land as empty, and therefore able to be conquered and declared as property, led to historical and persistent policies, practices, and conceptualizations that do not recognize, or demonstrate concern for, Indigenous lives, ways of life, or connections to the land (Hudson-Rodd, 1998). Rather than terra nullius , the land where OEE has operated has always been contested space (i.e., in terms of treaties, land use, wealth extraction, labor of stolen peoples, internment of migrant communities, or displacement of Indigenous peoples).…”

Gender and place influences on health risk perspectives in northern Canadian Aboriginal communities

“…There are strong links between the attributes of place and well-being in these cultures (Richmond et al 2005). Disruptions to place (environmental, social, political or economic) from external influences beyond the control of the inhabitants result in a sense of being 'out of place', and have been shown to affect the health and healing practices of Aboriginal peoples (Hudson-Rodd 1998;Waldram, Herring, and Young 2006).…”

Dialectics of Mind, Body, and Place

“…Studies on “mindfulness” and the effects of metacognition on mental health consistently show that enhanced knowledge of one’s cognitive-emotional processes helps prevent mental disorders and improves mental performance and life satisfaction (e.g., Barahmand, Abolghasemi, & Jahanmohammadi, 2008; Carmody, 2009; Grossman et al, 2004; Kabat-Zin, 1982; Linehan, 1993; Segal, Williams, & Teasdale, 2002). Research on the mental health effects of place and social space suggest that people’s interpretations of information produced by and within the local physical and social environments profoundly influences their worldview, mental health management practices, and mental health status (e.g., Basso, 1996; Gatrell, Popay, & Thomas, 2004; Hudson-Rodd, 1998; Kelly, 2003; MacIntyre, Ellaway, & Cummins, 2002). Research on meaning-making tells us that people’s interpretations of environmental and internal events are significantly shaped by the knowledge (and attendant literacies) they bring to such interpretations which inevitably impact their mental health (e.g., Bruner, 1990; Frith, 2008; Seligman & Kirmayer, 2008).…”