Two-Eyed Seeing Research Articles

Decolonizing Action Research through Two-Eyed Seeing: The Indigenous Quality Assurance Project

Action Research (AR) has been widely utilized in Indigenous contexts because of its emphasis on social transformation and synergies with Indigenous research approaches. Yet, while AR is seen as an attractive option for working in Indigenous research contexts, additional efforts are needed to ensure that AR adequately interrogates collaborations between Western and Indigenous knowledge systems. The application of the principle of two-eyed seeing (TES), which refers to the process of seeing from the strengths of Indigenous ways of knowing with one eye while using the other eye to see with the strengths of Western ways of knowing (Bartlett, Marshall, & Marshall, 2012), can center decolonial goals, addressing the shortcomings of AR. This article describes the operationalization of TES through the Indigenous Quality Assurance Project, focusing on the four key essentials of TES: co-learning, knowledge scrutinization, knowledge validation, and knowledge gardening (Bartlett, 2017).

How is Etuaptmumk/Two-Eyed Seeing characterized in Indigenous health research? A scoping review.

Our scoping review sought to consider how Etuaptmumk or Two-Eyed Seeing is described in Indigenous health research and to compare descriptions of Two-Eyed Seeing between original authors (Elders Albert and Murdena Marshall, and Dr. Cheryl Bartlett) and new authors. Using the JBI scoping review methodology and qualitative thematic coding, we identified seven categories describing the meaning of Two-Eyed Seeing from 80 articles: guide for life, responsibility for the greater good and future generations, co-learning journey, multiple or diverse perspectives, spirit, decolonization and self-determination, and humans being part of ecosystems. We discuss inconsistencies between the original and new authors, important observations across the thematic categories, and our reflections from the review process. We intend to contribute to a wider dialogue about how Two-Eyed Seeing is understood in Indigenous health research and to encourage thoughtful and rich descriptions of the guiding principle.

Integrating traditional educational practices of the Siksikaitsitapi (Blackfoot confederacy) into a post-secondary context

ABSTRACT The colonisation of the Indigenous Peoples of Canada, has led to the subjugation of Indigenous knowledges and the structuring of an education system that excludes the use of Indigenous ways of knowing, being, and doing. This paper makes space for and privileges Siksikaitsitapi (Blackfoot Confederacy) human development theory and articulates the four stages of human development (knowledge of tribal and cosmic responsibilities; experiential knowledge of tribal alliances; embodiment of knowledge and skills acquired for the wellbeing of a cosmic universe, and; transfer of knowledge and skills to the next generation) through the words of Blackfoot scholars. Six Blackfoot pedagogical methods of teaching and learning (experience; language; transfer; grandparents; stories, and; place) are shared and their utilisation is illustrated in each different stage of development. I do this by describing how I apply these Blackfoot teachings into my teaching philosophy and practices to achieve two-eyed seeing.

Etuaptmumk (Two-Eyed Seeing) and Ethical Space: Ways to Disrupt Health Researchers’ Colonial Attraction to a Singular Biomedical Worldview

Indigenous research on Turtle Island has existed for millennia, where knowledge(s) to work with the land and its inhabitants are available for next generations. These knowledge systems exist today but are rarely viewed as valid biomedical ‘facts’ and so are silenced. When Indigenous knowledge is solicited within health research, the knowledge system is predominantly an ‘add-on’ or is assimilated into Western understandings. We discuss disrupting this colonial state for nurse researchers. Two concepts rooted in Indigenous teachings and knowledges, Etuaptmumk (Two-Eyed Seeing) and Ethical Space, shed light on ways to disrupt health researchers’ attraction to a singular worldview which continue to privilege Western perspectives. Knowledge rooted in diverse knowledge systems is required to challenge colonial relations in health research and practice. A synergy between Etuaptmumk and Ethical Space can support working with both Indigenous and biomedical knowledge systems in health research and enhance reconciliation.

Indigenizing Engineering education in Canada: critically considered

ABSTRACT This article critically considers the work being done to bring Indigenous Peoples, Knowledges, and perspectives into the dominant structures of engineering education in Canada. We use Gaudry and Lorenz’s (2018. “Indigenization as Inclusion, Reconciliation, and Decolonization: Navigating the Different Visions for Indigenizing the Canadian Academy.” AlterNative: An International Journal of Indigenous PeoplesAlterNative 14 (3): 218–227. doi:10.1177/1177180118785382) spectrum of Indigenization to evaluate self-reported contributions from 25 engineering programs and four engineering organizations. Findings show much of the work being done in Canada is in Indigenous Inclusion and Reconciliation Indigenization, with some Decolonial Indigenization. Efforts in reconciliation and decolonization are seen predominantly in integrated, grassroots initiatives, with institutional initiatives found largely in inclusion. We submit that a diversified strategy and decolonized policies are needed to achieve Decolonial Indigenization. The intention of this work is to create an ethical space where Indigenous and non-Indigenous engineering educators can listen to and learn from one another. Guided by Etuaptmumk (Two-Eyed Seeing), we can advance Indigenous ways of knowing, being, and doing in engineering education in Canada and around the world.

Communicating Healthcare Provider Perspectives about Mi'kmaq Women's Access to Pap Smear Screening in Eastern Canada: A Qualitative Study

Indigenous women have higher rates of cervical cancer and lower rates of Papanicolaou (Pap) smear screening than non-Indigenous in Canada. Healthcare providers are well positioned to address the inequities in access to Pap screening that many Indigenous women continue to experience. The purpose of this study was to explore healthcare providers' experiences and perspectives about Mi'kmaq women's access to Pap smear screening in Eastern Canada, and to consider the broader historical, economic, and sociopolitical contexts that shape healthcare experiences. The methodology is a qualitative, community-based participatory action research approach that embodied Indigenous approaches to knowledge development and post-colonial theoretical perspectives in a two-eyed seeing approach. In-depth semi-structured in-person interviews were conducted with five healthcare providers twice, in two First Nations communities in Nova Scotia. Findings revealed two major overarching themes: a) Understanding the Realities of Indigenous Women's Lives; which involved recognition of the impact of history, and socioeconomic and political factors; and b) Fostering Indigenous Women's Access to Pap Smear Screening, through fostering trusting relationships, cultural safety, addressing confidentiality issues and optimizing processes to improve experiences. Conclusions indicated approaches to foster Mi'kmaq women's access to Pap screening included a social women's day, targeting youth, explaining step-by-step during screening, providing Pap results to women and having nurse practitioners perform screening. Implications for practice comprised addressing confidentiality issues in community health centres, involving the community in Pap screening decision-making, acknowledging the impact of historical trauma on access to screening and optimizing processes to address and improve inequitable access to screening. This study highlights the importance of healthcare providers' participation in understanding and encouraging Indigenous women's access to Pap smear screening. Healthcare providers need to consider a wider view of the realities of Canadian Indigenous women's lives, and acknowledge the impact of historical trauma, socioeconomic factors, and racism on women's accessing of Pap smear screening. Healthcare providers can implement collaborative and culturally safe screening approaches, while acknowledging Indigenous community strengths to improve inequities in healthcare access and health outcomes.

Indigenous Mothers' Use of Web- and App-Based Information Sources to Support Healthy Parenting and Infant Health in Canada: Interpretive Description.

BackgroundWeb-based sources of health information are widely used by parents to support healthy parenting and aid in decision making about their infants’ health. Although fraught with challenges such as misinformation, if used appropriately, web-based resources can improve access to health education and promote healthy choices. How Indigenous mothers use web-based information to support their parenting and infants’ health has not yet been investigated; however, web-based modalities may be important methods for mitigating the reduced access to health care and negative health care interactions that many Indigenous people are known to experience.ObjectiveThis study aims to understand the experience of Indigenous mothers who use web-based information to support the health of their infants.MethodsThis interpretive description qualitative study used semistructured interviews and a discussion group to understand how Indigenous mothers living in Hamilton, Ontario and caring for an infant aged <2 years experienced meeting the health needs of their infants. The data presented reflect their experiences of using web-based sources of health information to support their infants’ health. The Two-Eyed Seeing approach was applied to the study design, which ensured that both western and Indigenous worldviews were considered throughout.ResultsA total of 19 Indigenous mothers participated in this study. The resulting 4 themes included distrusting information, staying anonymous, using visual information to support decision making, and accessing a world of experiences. Although fewer Indigenous mothers used web-based sources of information compared to mothers in the general population in other studies, tailoring web-based modalities to meet the unique needs of Indigenous mothers is an important opportunity for supporting the health and wellness of both mothers and infants.ConclusionsWeb-based information sources are commonly used among parents, and ever-evolving web-based technologies make this information increasingly available and accessible. Tailoring web-based modalities to meet the unique preferences and needs of Indigenous mothers is an important method for improving their access to reliable and accurate health care information, thereby supporting healthy parenting and promoting infant health.

Infrastructure that Sings: Kwawaka'wakw Social Media for Wild Salmon in the Broughton Archipelago

Background: As an exercise in decolonizing infrastructural approaches to communications, this article applies the framework of “Two-Eyed Seeing” to the example of Kwawaka'wakw social media communications related to the occupation of fish farms in the Broughton Archipelago in 2017.Analysis: Kwawaka'wakw social media communications worked to enact a “living infrastructure,” upholding reciprocal relations with salmon and ocean waters, in support of the mutual flourishing of the waters, salmon, and people.Conclusions and implications: Kwawaka'wakw nations and their allies drew on social media to shift communicational channels beyond mainstream media. This supported Kwawaka'wakw in building relationships with broader publics, who helped pressure government to make change.

What is it About our Story: Does Ergodicity help us Understand Equity from a Neurodiverse Perspective?

This article explores the dynamics of equity and ergodicity in a psychological lab context including navigating consent (commitments) and transparency (debriefs). The article explores how evolutionary determinants are translated into competitive gameplay in human social interactions and how cooperative gameplay based on cultural stories counteracts harms associated with competition. Other themes that are explored is a love of learning at the center of cooperative storytelling. An Indigenous form of perspective-taking called etuaptmumk or "two-eyed seeing," developed by First Nations Mi'kmaw Elder Albert Marshall, is used as an example of ergodic intervention as a balance to cognitive biases. How are concepts of dignity and respect, as support for equity in needs, and a recognition of community member competencies and contributions, work to nurture a neurodiverse writing community where individuals can openly navigate consent, transparency, consensus, and inclusion? What are both the theoretical and practical implications of using multimodal expression such as writing on a neurodiverse community?

Two-eyed seeing as a philosophy to facilitate communication between indigenous counselors and psychiatry about mind and mental health

IntroductionThe term “two-eyed seeing” is spreading across North America as a concept for explanatory pluralism. The concept was brought into academic science by Albert Marshall, a M’iqmaq from Nova, Scotia, Canada. It speaks to the idea that indigenous knowledge is an equally valid way of conceptualizing a phenomenon as is contemporary science. Marshall’s famous example compares a traditional M’iqmaq story about the origins of the large tides in the Bay of Fundy with contemporary oceanographic geology findings and simulations.ObjectivesWe wanted to explore how this two-eyed seeing model could be applied to mental health to facilitate a dialogue between psychiatry and traditional cultural healers.MethodsWe reviewed the existing literature on two-eyed seeing within mental health care using PubMed, IndexMedicus, OneSearch, and Google Scholar. We presented a course on two-eyed seeing for indigenous mental health services and two-eyed seeing for addressing trauma in indigenous communities and surveyed the participants about the two-eyed seeing concept. We offered this course primarily to providers within indigenous communities and also for other interested counsellors.ResultsParticipants in our trainings were enthusiastic about the role of two-eyed seeing for improving communication among indigenous providers and patients and non-indigenous providers. Most indigenous counselors had not heard of two-eyed seeing and were quite enthusiastic about its affirming nature and how it gave them a basis for dialogue with non-indigenous practitioners.ConclusionsTwo-eyed seeing allows a rich dialogue between European-derived practitioners and indigenous people that enabls each to appreciate the other’s perspectives, leading to greater cooperation and collaborative treatment.DisclosureNo significant relationships.

Distinguishing cultural experiences from psychotic symptoms in indigenous settings: Maori and North American perspectives

IntroductionIndigenous people think about mind and mental health differently from contemporary psychiatry, particularly in relation to the symptoms that comprise psychosis.ObjectivesWe aim to present the Maori (New Zealand) and the North American indigenous (primarily Lakota, Cherokee, and Wabanaki) views of extraordinary experience and to explore opportunities for dialogue and understanding among these perspectives, leading to genuine, respectful collaboration.MethodsAuto/ethnographic methodology was used to describe a process in which psychiatrists and traditional cultural healers came to understand each others’ perspectives, dialogued, and forged a collaboration. We describe how this process unfolded in New Zealand and in North America, discussing similarities and differences among these two regions and cultures. We present cases to illustrate the level of cultural collaboration.ResultsThe opportunity for cross-cultural dialogue arose when the psychiatrists observed that the traditional cultural healers were reaching and helping patients with whom they had been unsuccessful. This led to dialogue in the fashion of Two-Eyed Seeing, a North American indigenous concept of explanatory pluralism. We present the case of a young man whom the psychiatrist described as hallucinating and prescribed medication that did not help. The cultural healer assisted the young man to see how he had broken cultural taboos, helped him repair the damage, and the hallucinations disappeared. Other cases further illustrate the collaboration. Two-eyed seeing allows both perspectives to be correct and permits genuine dialogue.ConclusionsThrough cultivation of genuine listening without interpretation or judgment (see Jacques Lacan), cultures can begin to understand and collaborate together for the benefit of patients.

Confronting the contradictions between Western and Indigenous science: a critical perspective onTwo-Eyed Seeing

In the mid-2000s, the term Two-Eyed Seeing was introduced by Mi’kmaw Elder Albert Marshall to suggest the complementarity of Western and Indigenous sciences. The concept has since been adopted and applied in a diverse range of research. This article examines the latent tension in Two-Eyed Seeing between a desire to foster dialogue—in order, ideally, to generate a trans-cultural “third space” of understanding—and the denial or suppression of major contradictions between predominantly wholistic Indigenous and predominantly reductionist Eurocentric worldviews. Examples are considered of both fruitful Two-Eyed Seeing collaborations and areas where antithetical approaches cannot be combined, for reasons that a more critical application of the Two-Eyed Seeing concept could help make clear. Conversely, revisioned in this way, Two-Eyed Seeing can deepen appreciation of those areas of Western science, such as the delicate empiricism of Goethean science, authentically resonant with Indigenous approaches.

Findings among Indigenous participants of the Tracks survey of people who inject drugs in Canada, Phase 4, 2017-2019.

The Tracks survey of people who inject drugs (PWID) collected data in 14 sentinel sites across Canada (2017-2019). These findings describe the prevalence of human immunodeficiency virus (HIV), hepatitis C and associated risk behaviours among Indigenous participants. Information regarding socio-demographics, social determinants of health, use of prevention services and testing, drug use, risk behaviours, and HIV and hepatitis C testing, care and treatment was collected through interviewer-administered questionnaires. Biological samples were tested for HIV, hepatitis C antibodies and hepatitis C ribonucleic acid (RNA). Descriptive statistics were calculated and reviewed by an Indigenous-led advisory group using the Two-Eyed Seeing approach. Of the 2,383 participants, 997 were Indigenous (82.9% First Nations, 14.9% Métis, 2.2% Inuit). Over half (54.5%) were cisgender male and the average age was 38.9 years. A large proportion (84.0%) reported their mental health as "fair to excellent". High proportions experienced stigma and discrimination (90.2%) and physical, sexual and/or emotional abuse in childhood (87.5%) or with a sexual partner (78.6%). Use of a needle/syringe distribution program (90.5%) and testing for HIV (87.9%) and hepatitis C (87.8%) were high. Prevalence of HIV was 15.4% (78.2% were aware of infection status) and 36.4% were hepatitis C RNA-positive (49.4% were aware of infection status). High rates of HIV and hepatitis C were identified. Challenges in access to and maintenance of HIV and hepatitis C care and treatment were noted. This information informs harm reduction strategies, including the need to scale-up awareness of prophylaxis in a culturally relevant manner.

Adapting Evidence-Based Tobacco Addiction Treatment for Inuit Living in Ontario: A Qualitative Study of Collaboration and Co-creation to Move From Pan-Indigenous to Inuit-Specific Programming

&#x0D; &#x0D; &#x0D; Settler introduction of tobacco to Inuit Nunangat (homeland of Inuit in Canada) has led to high tobacco use prevalence among Inuit. Inuit are moving from traditional territories to the province of Ontario to access resources, including health services. Indigenous-specific tobacco cessation approaches in Ontario lack cultural relevance among Inuit, as they often reflect First Nations and Métis worldviews. To improve effectiveness of tobacco cessation services for Inuit living in Ontario, materials reflective of Inuit culture and worldviews were developed through a community-based participatory approach. The Centre for Addiction and Mental Health collaborated with Tungasuvvingat Inuit and members of an Engagement Circle who work with Inuit or identify as Inuk (n = 25) to initiate a knowledge translation project aimed at co-creating a toolkit of Inuit-specific cessation resources. Development was guided by Two-Eyed Seeing, whereby Inuit and Western worldviews come together to support a strengths-based approach. The toolkit was evaluated through a pilot session and focus group with Inuit living in Ottawa who use tobacco (n = 13) and an online survey administered with a group of helpers who work with Inuit (n = 11). Analysis of qualitative data from the focus group and online survey highlighted five themes: choice, cultural relevance and safety, capacity-building, access, and impact. Focus group participants reported they learned quitting was possible and identified new strategies to quit through the session. Our findings emphasize the importance of engagement and co-creation with Indigenous Peoples to ensure cultural relevance and appropriateness of healthcare interventions.&#x0D; &#x0D; &#x0D;

Envisioning indigenized geography: a two-eyed seeing approach

ABSTRACT Addressing educational curricula and programs in post-secondary education for Reconciliation brings new opportunities and challenges for geography educators, including decolonizing and indigenizing their own teaching practices and perspectives. A team of geography educators, from vastly different geographies and contexts, explored their understandings and approaches to indigenization and found commonalities aligned with Two-Eyed Seeing, a framework that calls for a weaving of perspectives to hold views of both Indigenous and Western knowledge simultaneously. While originally applied in a teaching context, Two-Eyed Seeing is now recognized as a valuable approach in Indigenous research but remains promising as a means to connect indigenous knowledge and epistemology to geography teaching practice. A review of challenges in indigenization efforts in education indicates that Two-Eyed Seeing can address a number of pedagogical challenges, including reducing binary perspectives, providing a more holistic worldview, and creating a safe space for students. Realizing goals of reconciliation, decolonization, and indigenization requires contributions and efforts from across the geography education community, including from non-Indigenous actors who may not be active in the Indigenous Geographies space. Providing strategies and examples of approaches such as Two-Eyed Seeing is critical to support these educators and ensure the best learning opportunities for their students.

(Re)claiming our bodies using a Two-Eyed Seeing approach: Health-At-Every-Size (HAES®) and Indigenous knowledge.

We originally proposed a study to examine changes in disparities in "obesity" between Indigenous and non-Indigenous Canadian populations, as called for in the Truth and Reconciliation Commission, Article 19 (2015), which calls for ongoing monitoring of disparities in health outcomes. Instead, we questioned the importance of reducing the prevalence of "obesity" as a health goal for Indigenous peoples. This critical commentary provides an overview of Canadian Indigenous populations' weight, its relationship with health outcomes, and weight stigma and discrimination, using an Indigenous feminist lens. We introduce the applicability of a Two-Eyed Seeing approach utilizing a Health-At-Every-Size (HAES®) model and Indigenous ways of knowing, as a starting point, to understand weight, health, and our bodies. A new paradigm is needed to identify and close health gaps as noted in Article 19 of the Truth and Reconciliation Calls to Action (2015). We respectfully call upon health professionals and public health bodies to acknowledge the harm of weight stigma and discrimination in their practice and policies, and we encourage Indigenous peoples to (re)claim and (re)vitalize body sovereignty.

Communities take the lead: exploring Indigenous health research practices through Two-Eyed Seeing & kinship

ABSTRACT Etuaptmumk or Two-Eyed Seeing (E/TES) is foundational in ensuring that Indigenous ways of knowing are respected, honoured, and acknowledged in health research practices with Indigenous Peoples of Canada. This paper will outline new knowledge gleaned from the Canadian Institute of Health Research and Chronic Pain Network funded Aboriginal Children’s Hurt & Healing (ACHH) Initiative that embraces E/TES for respectful research. We share the ACHH exemplar to show how Indigenous community partners take the lead to address their health priorities by integrating cultural values of kinship and interconnectedness as essential components to enhance the process of community-led research. E/TES is conceptualised into eight essential considerations to know in conducting Indigenous health research shared from a L’nuwey (Mi’kmaw) perspective. L’nu knowledge underscores the importance of working from an Indigenous perspective or specifically from a L’nuwey perspective. L’nuwey perspectives are a strength of E/TES. The ACHH Initiative grew from one community and evolved into collective community knowledge about pain perspectives and the process of understanding community-led practices, health perspectives, and research protocols that can only be understood through the Two-Eyed Seeing approach.

“Awakening the sleeping giant”: re-Indigenization principles for transforming biodiversity conservation in Canada and beyond

Precipitous declines in biodiversity threaten planetary boundaries, requiring transformative changes to conservation. Colonial systems have decimated species and ecosystems and dispossessed Indigenous Peoples of their rights, territories, and livelihoods. Despite these challenges, Indigenous-governed lands retain a large proportion of biodiversity-rich landscapes. Indigenous Peoples have stewarded the land in ways that support people and nature in respectful relationship. Biodiversity conservation and resurgence of Indigenous autonomies are mutually compatible aims. To work towards these aims requires significant transformation in conservation and re-Indigenization. Key to both are systems that value people and nature in all their diversity and relationships. This paper introduces Indigenous principles for re-Indigenizing conservation: ( i) embracing Indigenous worldviews of ecologies and M’sɨt No’kmaq, ( ii) learning from Indigenous languages of the land, ( iii) Natural laws and Netukulimk, ( iv) correct relationships, ( v) total reflection and truth, ( vi) Etuaptmumk—“two-eyed seeing,” and “strong like two people”, and ( vii) “story-telling/story-listening”. Although the principles derive primarily from a Mi’kmaw worldview, many are common to diverse Indigenous ways of knowing. Achieving the massive effort required for biodiversity conservation in Canada will entail transformations in worldviews and ways of thinking and bold, proactive actions, not solely as means but as ongoing imperatives.

Blending Feminist, Indigenous, and Participatory Action Research Methodologies: Critical Reflections from the Northeastern Ontario Research Alliance on Human Trafficking

This article critically reflects on the multiyear collaborative research project of the Northeastern Ontario Research Alliance on Human Trafficking. Drawing on the concept of Two-Eyed Seeing, we present a methodological model that builds on the strengths and commonalities of feminist, decolonial, Indigenous, and participatory action research (PAR). We analyze our research and decolonial praxis as a form of collaborative allyship with, by, and for Indigenous peoples, especially women and persons with lived experience in human trafficking and sex work. We highlight the gaps between theory and practice that have occurred in terms of control over the research, the actions that ensued from such gaps, and whose voice is represented. We also call attention to the power differentials operating not only between researchers and participants but also between the stakeholders whom we sought to engage. The article offers a set of lessons learned for others seeking to do social justice research in Indigenous-settler contexts, while also highlighting and theorizing the relatively successful aspects of our research.

The Impact of Training Indigenous Facilitators for a Two-Eyed Seeing Research Treatment Intervention for Intergenerational Trauma and Addiction

Intergenerational trauma in Indigenous Peoples was not the result of a targeted event, but rather political and governmental policies inflicted upon entire generations. The resultant effects of these traumas and multiple losses include addiction, depression, anxiety, violence, self-destructive behaviors, and suicide, to name but a few. Traditional healers, Elders, and Indigenous facilitators agree that the reclamation of traditional healing practices combined with conventional interventions could be effective in addressing intergenerational trauma and substance use disorders. Recent research has shown that the blending of Indigenous traditional healing practices and the Western treatment model Seeking Safety resulted in a reduction of intergenerational trauma (IGT) symptoms and substance use disorders (SUD). This article focuses on the Indigenous facilitators who were recruited and trained to conduct the sharing circles as part of the research effort. We describe the six-day training, which focused on the implementation of the Indigenous Healing and Seeking Safety model, as well as the impact the training had on the facilitators. Through the viewpoints and voices of the facilitators, we explore the growth and changes the training brought about for them, as well as their perception of how their changes impacted their clients.