This study, the first published overview of aging in a nationally representative sample of First Nations seniors, used data from the First Nations Regional Health Survey Phase 2 (FNRHS 2). It is also the first application of a validated frailty index to describe aging experiences in First Nations communities. Responding to the survey were 11,043 First Nations adults. Of the 1,820 First Nations seniors who responded, 52.7 per cent (95% CI [49.4−56.1]) were not frail. The maintenance of non-frail status in First Nations adults appeared to decrease in each middle-adult age group (from 87.9% in ages 35–44 through to 63.1% in ages 55–64) and to plateau after age 65. The findings are a key step in documenting the experiences of First Nations seniors nationally from a First Nations perspective. They also highlight the key need for supportive health services and chronic disease management at younger ages.

Indigenous health research in Canada has a chequered past and has been identified as problematic and lacking in appropriate collaboration with Indigenous people. The Tri-Council Policy Statement on Ethical Conduct for Research Involving Humans, Chapter 9 describes ethical conduct of research regarding First Nations, Inuit, and Métis Peoples. First Nations Ownership, Control, Access, and Possession (OCAP®) Principles highlight the necessity of Indigenous engagement and governance. To ensure that the aims and activities of the research being developed are in full and meaningful partnership with Indigenous peoples and communities, community-based participatory research (CBPR) methods provide a process in which full engagement is possible. Research utilizing secondary data sets, such as routinely collected health administrative data, should no longer be excluded from this approach. Our aim was to describe how our research team of academic researchers and a national Indigenous health organization adapted CBPR methods in a research project using previously collected data to examine end-of-life health care service delivery gaps for Indigenous people in Ontario. We describe the process of how we developed our research partnership and how grounding principles and Indigenous ways of knowing guided our work together. Through the adaptation of CBPR methods, our research partnership illustrates a process of engagement that can guide others hoping to conduct Indigenous health research using previously collected data. We also present a transparent research agreement negotiated equally by a national Indigenous health organization and research scientists, which can also be used as a framework for others wishing to establish similar research partnerships. Ensuring that Indigenous perspectives are central to and reflected in the research process is essential when using health administrative data.

Canada’s Truth and Reconciliation Commission Final Report (2015) highlighted the necessity of Indigenous self-determination in addressing the legacy of residential schools, yet Indigenous aging research remains dominated by Settlers. This Indigenist study by a Cree/Settler research team asked Indigenous Elders what is needed to support the wellness of the older adults in their communities. Elders shared that the healing of older survivors comes from reconnecting to the cultural knowledges that residential schools sought to eradicate. In resuming their traditional roles as transmitters of knowledge, older adults not only support their own healing, but also that of their whole communities. This understanding of the profoundly interrelational nature of Indigenous communities means that older adults’ wellness depends on first reclaiming their cultural identity and then on their roles as intergenerational transmitters of knowledge.

In 2011, in the Interlake region of Manitoba, a human-made flood displaced 17 First Nation communities whose peoples have deep ancestral ties to their land. The human-made flood and forced displacement created devastating effects such as premature death, worsening chronic illnesses, depression, and loneliness. In 2015, a First Nations Elders gathering was held in Winnipeg to discuss ways to heal from the human-made flood with more than 200 attendees. A qualitative approach within a participatory framework was used to document Elders’ perspectives. Twenty-three Elders participated in video-recorded, semi-structured interviews in Ojibway and English. Small group discussions were documented and transcripts were transcribed verbatim. Elders’ recommendations towards reconciliation with minoayawin (well-being) were shared via a healing booklet and website. Elders shared their insights about their peoples’ and communities’ need to heal and offered these strategies to move forward: forgive, stand united, promote self-determination, reclaim cultural identity, and connect with the land.

This article presents the first nationally representative analysis of the association between racial discrimination and psychological distress among older Aboriginal and Torres Strait Islander people. Results show: (1) experiences of racism (as measured by unfair treatment) and avoidance are encountered by a significant minority of older Aboriginal and Torres Strait Islander people; (2) there is a clear association between experiences of racism and avoidance with psychological distress, with these results being robust to a range of confounding factors and complex survey design features; and (3) the associations between racism and distress are amplified by the severity of racism, and, when occurring, with avoidance. The association remains strong or is strengthened when racism and avoidance occur in contexts or situations crucial to the human capital development of older people (e.g., health care, education, and the workplace). Our findings underscore the importance of culturally safe health and social services/programs and further the imperative to address discrimination in all its forms.

Using post-colonial theory, we sought to determine what current falls prevention recommendations are offered by local falls prevention programmers (LFPPs) to reduce fall rates among Inuvialuit Elders in Inuvik, Northwest Territories, Canada, and to understand how falls prevention programs for Inuvialuit Elders can be co-created with participants to be culturally safe. The findings showed that Inuvialuit Elders and LFPPs in Inuvik recommend adding environment assessments and modifications, physical activity, and education for Elders and caregivers to existing programs. They also felt that for culturally safe falls prevention programs to occur, LFPPs must include the following strategies: establishing trust and rapport within the community, including both Indigenous and non-Indigenous interventions in falls prevention programs, and training others on cultural safety practices.

Despite considerable academic attention to the role of family caregivers within the general population, little research has been conducted with Indigenous families. This qualitative study aims to fill that gap by focusing on the experiences of Metis caregivers providing care for older Metis adults. Focus groups and interviews were conducted with Metis family caregivers (n = 79), Metis Elders (n = 11) and formal caregivers (n = 8). Although there are considerable parallels in the caregiving experiences identified in this Metis study with those already documented in the literature, there are nonetheless important differences for providing culturally responsive care to Metis seniors.

Age-related dementias present a significant health concern in Canada, particularly for Indigenous communities, in which rates of dementia are estimated to be 34 per cent higher than in the general Canadian population. This article reports on a qualitative evidence synthesis of available literature concerning cultural understandings of dementia in Indigenous peoples in Canada. Key findings suggest that although exploration of this topic is on the rise in Canada, there remains a paucity of research on this topic, particularly among the Inuit and Métis. The synthesis of the literature found that dementia is viewed as a natural part of the life cycle by many Indigenous people; and although this presents significant challenges for caregivers, informal and community models of care are routinely practiced. This synthesis will be useful for health care providers and organizations that are searching for appropriate approaches to respond to the needs of Indigenous patients and families experiencing dementia.

This knowledge translation project explored the appropriateness of utilizing health promotion materials developed for a national Indigenous population with Indigenous people living in a northern Ontario urban community. A de-colonized, community-based participatory action research approach using tribal epistemology assisted in establishing a local Indigenous advisory group and a partnership with the N’Swakamok Native Friendship Centre. Two focus groups (n = 8) with Indigenous adults and five one-on-one interviews with Indigenous caregivers of a person with dementia informed a qualitative thematic analysis. Four themes emerged from the data: (1) the need for shared understandings of Indigenous and Western cultures in health care; (2) improving cross-cultural communication within health-related encounters; (3) grounding health promotion materials in culture; and (4) Indigenous health literacy strategies for dementia awareness. As health care providers search for effective ways to communicate with Indigenous people, it is important to deliver locally and culturally relevant information to improve uptake and effectiveness by Indigenous people.

As the Indigenous population in Canada ages, there is a need to recognize the role of place and culture in supporting health and resilience over the life course. This article draws on the findings of a Photovoice project about Southern Inuit experiences of transitions into aging and dementia in NunatuKavut, Labrador. Here, culture and the natural environment are prominent in descriptions of health promotion and care trajectories. These factors may contribute to healthy aging, protect against cognitive decline, and support the maintenance of identity for people living with dementia. However, significant pressures on ways of living embedded in the land are also evident. Such forces are impacting Southern Inuit older adults’ ability to age and be cared for “in place”. The findings of this research reflect a need to consider ways to support Southern Inuit older adults to age in place, which might include reflecting on culturally grounded understandings of personhood, and policy and programming which promote engagement with the nature and culture.

The emergence of Alzheimer’s disease and related dementias (ADRD) in Indigenous populations across Canada is of rising concern, as prevalence rates continue to exceed those of non-Indigenous populations. The Intergenerativity Model, guided by Indigenous Ways of Knowing, nurtures a psychosocial approach to promoting healthy brain aging and quality of life. Community-based participatory action methods led by interviews, focus groups, and program observations aid in identifying the barriers to and facilitators of success for intergenerational social engagements in the Anishinaabe community of Wiikwemkoong in northwestern Ontario. A qualitative thematic analysis guides future recommendations for programming opportunities that foster traditional roles of older First Nation adults and support intergenerational relationships. The results of this project elicit culturally appropriate recommendations for community-driven supports that address healthy brain aging. These outcomes are relevant to other Indigenous communities as the framework for determining that culturally appropriate health supports can be adapted to the unique context of many communities.

The Nak’azdli Whut’en, a First Nations community in northern British Columbia, recognized the importance of preserving Elders’ wisdom and sharing cultural knowledge and oral traditions across generations. We report learnings from an intergenerational digital storytelling workshop led by the Nak’azdli Health Centre in partnership with community organizations and academic partners. Framed by a participatory action design in accordance with the Ownership, Control, Access, and Possession (OCAP®) principles, a 10 session workshop was created and piloted. WeVideo technology was used to facilitate knowledge sharing between elementary school students and Elders. Through storytelling, the Elders shared their wisdom and knowledge. The students recorded the stories and added imagery and sounds to capture their understandings in a digital format. Thus, Elders and students worked in partnership to co-create digital stories to create a cultural legacy for future generations. This workshop aligned with the British Columbia school curriculum, fostered intergenerational relationships between Elders and youth, helped preserve cultural identity, and facilitated opportunity for meaningful contribution for Elders and youth to their community.

Physical activity is widely considered to be a significant contributing factor to how “successfully” one ages. There are, however, certain groups whose voices have not been widely heard in discussions around physical activity and aging, particularly those from diverse cultural backgrounds. In this research, we explored how Alaska Native Elders perceive the role of physical activity as they age and its contribution to successful aging. Based on semi-structured interviews with 41 Elders, the results show that engaging in physical activity was not just seen as a personal responsibility to maintain health and age successfully, but also as a way to resist Western society’s dominant view of older adults as deteriorating and declining by being physically active regardless of age; to improve or maintain their physical, mental, emotional, and spiritual health; and/or to enable them to continue participating in subsistence activities that are rooted in their culture and traditional roles as Elders.

Because of advances in treatment over the past 30 years, the number of older people living with HIV is growing. This is important for Indigenous Peoples in Canada, given their continuing over-representation in HIV diagnoses. However, little is known about the experiences of older, HIV-positive Indigenous Peoples. Taking a strength-based approach, this research explored how older Indigenous men with HIV conceptualize successful aging. Research was conducted in partnership with the Canadian Aboriginal AIDS Network. First Nations, Inuit, and Métis men, ranging in age from 43 to 63 years who had been HIV positive for 10–29 years participated in sharing circles and interviews. An open analytic approach was used to explore the content of transcripts, and codes were collaboratively developed through an inductive and iterative process. From our analysis of commonalities across Indigenous groups, we offer our insights on the application of the successful aging model to Indigenous men aging with HIV.

Interdisciplinary research using qualitative methods was employed to investigate the barriers to and facilitators of cultural participation for First Nations Elders who use wheeled mobility and live on reserve in Ontario, Canada. Themes were extracted into three broad categories: (1) impact of Elder participation in cultural activities, (2) usefulness of wheeled mobility devices, and (3) barriers to participating in cultural events. Barriers included lack of transportation, inability to access the outdoors safely and independently, challenging reserve terrain, stigma of being “disabled”, and feeling like a burden. Findings suggest that wheeled mobility can increase the active participation of Elders in cultural events, but demonstrate a need to facilitate the use of wheeled mobility on reserves in Ontario, Canada.