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Healing in the Time of Climate Change: Indigenous Ways of Knowing for Mental Health and the More-Than-Human World

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The unprecedented shifts brought on by climate change ripple far beyond rising temperatures and extreme weather; they reach deep into the minds and hearts of all living beings. Anxiety, grief, and a profound sense of loss now shadow our collective experience. This climate-related mental distress is not only felt by people but also echoed in the land, waters, plants, and animals to which we are inseparably connected. As ecosystems unravel, the mental health of humans and non-human relatives becomes a shared story of vulnerability and resilience. 

Climate Change and Rising Anxiety

The reality of climate change is no longer a distant worry; it is a present and palpable force shaping the mental landscapes of countless individuals. Across ages and cultures, climate anxiety, sometimes called eco-anxiety, has emerged as a defining psychological response to the accelerating devastation of the natural world. This anxiety is not simply fear of future disasters but an existential reaction to loss, uncertainty, and powerlessness. 

 Signs of Climate Anxiety

People experiencing climate anxiety often report:  

  • Persistent worry, rumination, or panic about environmental catastrophe. 
  • Feelings of helplessness, hopelessness, or grief, often described as “climate grief.” 
  • Disturbed sleep, including insomnia or nightmares, can be linked to climate crises. 
  • Physical symptoms may include an elevated heart rate, stomach upset, or fatigue. 
  • Social withdrawal, or conversely, sudden bursts of activism. 
  • Existential questioning about the future, meaning, and humanity’s role in planetary degradation. 
  • Heightened sensitivity to environmental news and changes, sometimes leading to overwhelm or burnout. 

 How Climate Anxiety Shapes Worldviews

Climate anxiety is shifting how people relate to themselves and the world:  

  • A fractured sense of security: The predictability of seasons and natural resources, as well as the scaffolding of cultural and personal identity, is disrupted. 
  • Heightened interdependence: For some, anxiety strengthens awareness of interconnectedness, prompting a search for meaning beyond individualism and consumerism. 
  • Urgency for change: Anxiety can fuel activism and demands for systemic transformation. 
  • Collective trauma and grief: Climate change becomes a shared mourning for lost species, landscapes, and lifeways. 
  • Shifts in values: Many are turning away from materialism toward ecological stewardship, simplicity, and relationality. 

 Climate Anxiety in the Indigenous Context

For Indigenous peoples, climate anxiety is layered with cultural grief, the loss of land, language, ceremony, and traditional livelihoods. This grief is deepened by colonial histories that severed people’s relationships with ancestral territories and more-than-human kin. 

 Yet, Indigenous worldviews also carry profound resilience. Seeing humans as part of a web of life provides a relational refuge, a framework for navigating climate anxiety through connection, ceremony, and stewardship. Unlike dominant Western approaches that often treat mental health in isolation, Indigenous perspectives integrate ecological realities into healing. 

 Supporting Mental Well-Being Amidst Climate Anxiety

Meeting climate anxiety as both a personal and collective challenge requires approaches that nurture resilience: 

Land-based healing and connection: Spending time on the land, engaging in cultural practices, and restoring bonds with ecosystems. 

  • Community support and dialogue: Safe spaces to share fears and grief, build solidarity, and mobilize collective hope. 
  • Eco-literacy and empowerment: Education in climate science, Indigenous land stewardship, and practical action to counter helplessness. 
  • Mindfulness and grounding practices: Techniques to calm and regulate overwhelming emotions. 
  • Centering Indigenous knowledge: Teachings of balance, renewal, and reciprocity enrich mental health frameworks with holistic approaches. 

 Indigenous Ways of Knowing: Medicine for Mind, Heart, and Spirit

Indigenous worldviews offer vital teachings for healing and well-being. Central among these is interconnectedness, the recognition that humans, earth, waters, animals, plants, and ancestors form one living web. This understanding fosters a holistic approach to mental health that weaves together mind, heart, body, and spirit. 

 Ceremonies, storytelling, land-based practices, and seasonal cycles cultivate balance and harmony, offering medicine for both individual and collective resilience. Reconnecting with Mother Earth is a profound step toward healing, inviting us to listen deeply to the rustle of leaves, the flow of rivers, the flight of birds and, in that listening to rediscover grounding, purpose, and hope. 

 Empathy for More-Than-Human Relations

Climate change also affects our non-human relatives. Plants wither, animals migrate or perish, and waters warm and recede. Indigenous teachings remind us that these beings hold life, spirit, and memory. They, too, suffer displacement and loss. Cultivating empathy for them expands our circle of care and underscores that mental and environmental health are inextricably linked. 

When we engage with land, waters, and wildlife not as resources but as relatives, fractured relationships begin to heal. This relational awareness lays the foundation of stewardship rooted in respect and reciprocity, integrating the need to confront climate change. 

Reconnecting with the Land

Reconnection is both sacred and practical. Land-based healing, traditional ecological knowledge, and Indigenous ceremonies are increasingly recognized within Indigenous communities and beyond as powerful supports for mental health. 

Spending time on the land harvesting plants, participating in a ceremony, or simply observing seasonal rhythms nurtures awareness, patience, and resilience. It roots us in the present, affirms belonging, and reminds us that we are part of a living community. Through this reconnection, humans can find strength in relationships, solace in shared struggle, and hope in reciprocal care. 

Moving Forward Together

The climate crisis compels us to rethink mental health in relational terms, recognizing that human well-being is inseparable from the well-being of the land and all its beings. Indigenous knowledge offers enduring wisdom for this path. By honouring interconnectedness, embracing land-based healing, and nurturing empathy for all relations, we can cultivate mind, heart, and spirit medicines essential for resilience. 

 Together, human and more-than-human kin can walk toward healing, balance, and renewed hope grounded in the living teachings of the earth we call home. 

 

Blog by Rye Karonhiowanen Barberstock

(Image Credit: Ahmed Hossam, Unsplash)

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Evidence of Changing Seasons in the Context of Climate Change

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Climate change reflects a “shifting rhythm of nature.” Government-sponsored high-resolution maps, scientific studies about the impacts of global warming, and witness accounts by Indigenous elders offer evidence of changing seasons due to climate change.

A key sign of how seasons are shifting is the increase in global temperatures. According to the National Oceanic and Atmospheric Administration (NOAA), Earth’s “combined land and ocean temperature has increased” at an average rate of 0.18 degrees Celsius per decade since 1981. The 2018 IPCC Special Report on Global Warming produced the target of 1.5 degrees Celsius, to limit global warming. In 2021, global warming was a key topic for discussion at the COP26 conference where global efforts to reduce greenhouse gas emissions were highlighted.

More evidence of changing seasons is noted by shifts in plant hardiness zones. A plant hardiness zone is a specified geographic area with a certain range of annual minimum temperatures which are vital for plants to survive. Maps of plant hardiness zones in Canada and the United States are showing that the zones are creeping northward over time. This shift can have an impact on the length of the growing season, rapid adjustments to agricultural practices and to farmers’ crops, and access to food year-round. In turn, urban agriculture projects and residential gardens are also affected.

Even a slight increase in temperature has an impact on the start of each season. For example, spring thaw happens earlier and pushes the onset of the first frost. Ultimately “winters are shorter, spring is earlier, summers are longer, and fall arrives earlier.” The phenomenon of “false spring” is also witnessed in North America, more frequently in recent years than in previous decades. False spring happens when temperatures rise suddenly and cause plants and trees to bud and bloom too early, making them vulnerable to the still-present risk of frost. A report by the US-based National Atmospheric and Space Administration (NASA), from almost 20 years ago, had signaled that “regional thawing trends” in North America were “advancing almost one day a year since 1988,” and “[had] the potential to alter the cycle of atmospheric carbon dioxide intake and release by vegetation and soils across the region, potentially resulting in changes in Earth’s climate” and reflects current phenomena.

Changing seasons in Northern communities reveal how earlier spring thaws trigger permafrost thaw and sea ice retreat and ultimately, coastal erosion. When permafrost thaws, the ground becomes permeable and the ensuing degradation has destructive impacts on infrastructure, such as on roads and buildings, and on sustainable development efforts too. Furthermore, while engineering solutions to these problems exist, they are also costly.

Coproducing knowledge with Indigenous communities can offer crucial insights, not always shown in high-resolution maps of coastal erosion, of permafrost degradation, and of the progression of spring thaws over time. Documenting the experiences of Indigenous elders who witness climate change will also help to paint a clearer picture of the impact of changing seasons on plants and wildlife.

 

By Leela Viswanathan

 

(Image credit – Freestocks, Unsplash)

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Fighting Fire with Fire: Reducing Wildfire Risk Through Indigenous Fire Stewardship (IFS)

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Extreme heat and the resultant forest fires are an annual occurrence in Canada. The impacts can be devastating for communities and could alter Earth’s climate. There is growing recognition that Indigenous fire stewardship has a positive long-term impact on managing forests and mitigating the risk of uncontrollable fires around the world.

Indigenous fire stewardship (IFS) is the use of fire by diverse Indigenous people to assist in “responding to climate and local environmental conditions to promote desired landscapes, habitats, [and] species.” IFS serves “to increase the abundance of favored resources to sustain knowledge systems, ceremonial, and subsistence practices, economies, and livelihoods.” Indigenous fire stewardship practices are collaborative and attempt to support communities to become more “fire dependent” by enhancing a community’s reliance on fire to create optimal conditions in the landscape that support a community’s livelihood and capacity to protect the ecosystem from the adverse impacts of wildfires. This compares to simply being “fire adaptive” and remaining “informed and prepared” to “safely coexist with wildland fire.”

Diverse Indigenous nations are implementing fire stewardship practices and are “revitalizing traditional burning” to develop “wildfire mitigation strategies that can maintain or enhance cultural attributes of First Nations communities.” Also referred to as “cultural burning” the controlled burning of dead grass, for example, improves the habitat for some animal species, and encourages new vegetation. Drawing from intergenerational knowledge about fire and sharing “beliefs and practices among fire-dependent cultures,” IFS consists of a combination of “fire regimes, fire effects, and the role of cultural burning in fire-prone ecosystems and habitats.” The impact of IFS on Indigenous communities is strongest where there is also a connection between rural wildland and urban regions, and where a combination of permanent and seasonal human settlements exists, along with trails and roads that involve managed habitats for food, among other gifts of Mother Nature.

Along the West Coast of the United States (i.e., region of California), the Karuk Tribe and the Yurok Tribe have engaged in partnerships with the Nature Conservancy Training Exchange (TREX) and the Western Klamath Restoration Partnership to ensure that Indigenous fire stewardship practices are implemented across multiple tribal, federal, and private lands and jurisdictions. In another example, The First Nations Adapt Program, funded by Indigenous Services Canada,  assesses  “climate change vulnerabilities and [identifies] Indigenous cultural values and traditional burning knowledge.” The partnership of The First Nations Emergency Services Society – Forest Fuel Management (FFM) and three First Nations communities, the Shackan Indian Band, Xwisten (Bridge River First Nation) and the Yunesit’n National Government, has resulted in key educational outcomes including a storytelling project and videos from the Shackan and Xwisten Indian Bands, outlining the importance of cultural burning revitalization.

Given that complete fire suppression is impossible, fire can be used as a tool for forest management. In turn, centuries-old Indigenous practices of controlled burning – fighting fire with fire – must become part of a global solution to reduce the risk of wildfires ravaging the planet.

 

By Leela Viswanathan

 

(Image Credit: Matt Palmer, Unsplash)

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Climate-forced Indigenous Migration: Humanizing the Impact of Climate Change

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Threatened by the effects of climate change, such as coastal erosion and rising sea levels, Indigenous people are being forced to relocate their communities and risk loss of their culture. The Intergovernmental Panel on Climate Change (IPCC) estimates that by 2050, there will be 20 million people displaced due to climate change.

Migration is often presented as a last resort climate change adaptation strategy for Indigenous peoples, and while the loss of culture, due to forced relocation, is evidenced, it is also difficult to quantify in ways that policymakers can appreciate. For example, when the US government was unable to protect several Alaskan Native American communities to remain in place and to adapt to thawing permafrost and reduced marine life, these communities were forced to relocate. In turn, the Climate Justice Resilience Fund and their international allies attempted to shed light upon losses to culture brought by forced migration, and advocated to the signatories of the Paris Agreement to develop rules to prevent such losses. 

Rising sea levels caused by global warming are threatening to displace more Indigenous people living on island nations, such as Tuvalu, located in the South Pacific Ocean, just 4 or 5 meters above sea level.  Similarly, the Lennox Island Mi’Kmaq First Nation located in Prince Edward Island, Canada, is adapting to rising sea levels and potential land loss. Their efforts are being supported by research with the Mi’kmaq Confederacy of Prince Edward Island and data drawn from the University of PEI’s CLIVE tool to track the loss of land fallen into the sea and to adapt to the rapid rate of soil erosion. As another source of information on climate change planning, the PEI Climate Change Action Plan 2018-2023 helps communities to assess how to plan for the erosion of coastal lands; however, it does not address climate change-related Indigenous migration due to land loss and related cultural impacts.

Canada’s federal government does not have a plan in place to address climate-forced displacement of Indigenous peoples. Considering the lack of state-based government policy on displacement, even with financial investment in climate change adaptation, there is a need for world-wide coordination with Indigenous communities to learn how these communities envision their own futures under climate change threats. In Australia, researchers have reported on the diverse dimensions of climate change-induced migration, noting that any attempts at a one-size fits all adaptation policy for Indigenous communities should be replaced by efforts to develop “place-based adaptive strategies” with Indigenous communities.

Grassroots coalitions across not-for-profit, religious organizations, human rights organizations, and Indigenous communities have convened discussions to put forward Indigenous-led solutions to climate change adaptation. They also consider how to mitigate the violation of human rights related to climate-forced migration. In turn, it is vital to learn from the experiences of Indigenous peoples to humanize the impact of climate change effects and to consider how communities are simultaneously addressing the environmental impacts of climate change and the pressures of climate-forced relocation.  

By Leela Viswanathan

(Image Source: https://pxhere.com)

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The United Nations SDG 13: Meeting the Global Challenge of Climate Action

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How close is the world to meeting the challenge of the United Nations (UN) Sustainable Development Goal (SDG) 13 on climate action? According to the UN report 2020 on SDGs “the world is way off track to meet the Paris Agreement target, signalling cataclysmic changes ahead.”

SDG 13 aims to “take urgent action to combat climate change and its impact” through the United Nations Framework Convention on Climate Change (UNFCC), while focusing on each member nation’s efforts to integrate the SDG 13 targets into their policies on climate change. The Paris Agreement builds upon the UNFCC, seeking “to limit global warming to 1.5C,” such that greenhouse gas (GHG) emissions start to fall by 7.6% each year starting in 2020. SDG 13 is also considered alongside efforts to build more climate-resilient economies and societies as noted in the Sendai Framework for Disaster Risk Reduction 2015–2030.

GHG emissions declined worldwide at the onset of COVID-19; however, these emissions are expected to rise, as governments lift pandemic-related restrictions on people. In July 2020, the International Energy Agency (IEA) reported that the world had no more than 6 months left to avert a climate crisis and to prevent a surge of GHG emissions. Without full commitment from governments worldwide, there is little hope to reverse the climate crisis. It will also be worth considering how SDG 13 and other SDGs are implicated in sustainable development efforts among Indigenous communities in Canada.

By Leela Viswanathan

 

(Photo Credit: Denys Nevozhai)

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Preparing for the Future – How Yellow Quill First Nation is using Indigenous knowledge and Science to Mitigate the Risk of Flooding

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Researchers and Community looking at maps of flooding events

(Image: Researchers and community members looking at maps of flooding events in YQFN)

Introduction:

Being no stranger to threats from climate change through growing up with constant flooding, forest fires, and extreme weather overwhelming his community, Myron Neapetung, a Councilor at Yellow Quill First Nation, had an idea to help his community be better prepared for the future. Over the years, he had built relationships with the University of Saskatchewan, and felt like it was time to start gathering the Elders’ stories and working with scientists on climate change concerns so that ongoing problems could finally be resolved. In May 2018, together with Lori Bradford, an Assistant Professor in the School of Environment and Sustainability at the University of Saskatchewan, Myron launched a First Nations Adapt Program grant to look at their community’s vulnerability to more frequent flooding brought on by the effects of the climate emergency.

The project had four main parts. Looking back through records at the Band office, and the urban services office in Saskatoon, Myron realized that the community was short on record keeping and mapping capacities, so the first step was to contract LiDAR services (Light Detection and Ranging, a remote sensing method that uses a pulsed laser to measure ranges) for the entire watershed. With this very detailed information about the elevation of the land around the reserve, computer modelers at the University of Saskatchewan were able to put together risk maps and put these maps into models that predict flooding. The community was presented with maps that showed where water would likely go if there were a variety of storms, like 50- and 100mm flooding events. Elders and knowledge holders in the community verified these maps to help the computer modelers improve their accuracy. With a shortage of LIDAR available in Saskatchewan, the University-based modelers were very grateful to be involved in this work and learning from those experiencing flooding was incredibly valuable to them.

Picture 1: LIDAR DEM Map showing elevation

lidar map

The second step involved bringing people, young and old, from the community together to talk about flooding. That involved many community meetings in the summer of 2018, interviews with Elders and knowledge holders, projects with school students, and sharing circles. We also used a variety of other data gathering techniques like drawing and taking pictures of flood effects, going on extensive community tours, hosting poster sessions for feedback on any information gathered already, and enjoying many community lunches together. Myron, University students, and the researchers then analyzed the combined data from these activities and made posters and presentations to share with the community and other researchers at conferences.

Picture 2: Community meeting with posters

Community meeting with posters

The third step involved hiring three summer students in the community to look at the emergency management planning documents, and talk with emergency personnel, such as firefighters, road crews, water treatment officers, Chief and Council members, health care workers, wellness center staff, and others involved during emergencies. These students catalogued everyone’s ideas to improve emergency plans in the case of flooding. The three summer students are in the middle of summarizing their results and comparing them to what is written in the official documents.

Picture 3: Photo of records of previous work on flood engineering

Flood engineering

The last step for the vulnerability assessment was to invite some engineering experts to do an infrastructure assessment in the community to give a thorough review of important infrastructure that is at risk from ongoing flooding. The First Nation PIEVC Infrastructure Resilience Toolkit process will be occurring August 19-23rd in Yellow Quill with the assistance of the Ontario First Nations Technical Services Cooperative, Stantec Inc., and the Saskatchewan First Nations Technical Services Co-operative.

Picture 4: Where the water will go for certain flood events

Yellow Quill FN Watershed

 

The overall goal is to learn about the vulnerabilities of Yellow Quill First Nation so informed decisions about how to prepare for a future of unpredictable climate-related challenges can be made in a way that respects community-held knowledge and experience while also harnessing some of the hydrological modelling sciences to predict how climate change might affect daily life. This first climate change adaptation opportunity has spearheaded YQFN’s involvement in a number of research projects around water at the University of Saskatchewan and farther afield in Canada, and has provided a lot of capacity building opportunities for people from Yellow Quill to learn more about climate change, floods, research, and emergency management.

 

Authors: Myron Neapetung, Yellow Quill First Nation and Lori Bradford, University of Saskatchewan

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Dealing with the Climate Crisis in Manitoba’s Interlake Region

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Across the Interlake region in Manitoba, the impacts of a changing climate are being experienced more frequently than in previous years. Compounding this conundrum is the severity of the impacts. Take for example, as a result of severe flooding, several First Nations Communities, who are usually the most affected, were evacuated in 2011 and 2014. Climate colonialism – where the least resilient are shouldered with the responsibility of bearing climate impacts – is another challenge many First Nations communities face. To illustrate, constant water regulation has impacted the Fairford River in Pinaymootang First Nation, a once pristine riparian zone. The flora and fauna have been deeply impacted. “This was once a spawning area for Northern pike. Now, fish cannot be caught by shoreline and rod fishing anymore (rare a fish is caught)”, a community member said.  This change did take not place suddenly, it happened over a period of time – like a slow-moving emergency.

To address some of these issues, Interlake Reserve Tribal Council – a consortium of six First Nations Communities working together to advance the collective wellbeing of its members – utilised a community participatory approach that integrates indigenous knowledge in the process of formulating long term adaptation plans that are unique to each community. First, adaptive capacity measurements and increasing adaptive capacity: Sessions were designed to allow community members to discuss issues and potential solutions and for the project to gather more information. And at treaty days, throughout the summer of 2018, the project had a booth set up (In each community) for further discussions and information sharing. Pre-liminary results indicate that close to 100% of community are aware of climate change and its effect, but are convinced that communities do not have adequate resources in place to tackle these impacts. Second, Community Risk Mapping: Using a participatory approach that integrates traditional knowledge in adaptation planning, climate risks maps were produced. Community members, including leaders, resource users (hunters, fishermen.), and elders, were selected in the various mapping sessions organized. Oral stories and transect walk, in addition to qualitative assessments, were used to identify and assess climate hazards and its level of impact. These data were put on the physical map provided, and later converted into GIS layers.

Third, hazard inventory and risk analysis: Together with IRTC’s emergency management team, the project carried out a preliminary risk analysis of hazards in each community. Stakeholder engagement sessions and site visits to each of the six IRTC First Nations were conducted to acquire local knowledge and context regarding hazards and risks as they applied to individual communities. These engagement sessions included interviews and meetings with Elders and interested community members – all geared towards providing a suitable foundation for adaptation.

As can be seen, IRTC’s project has begun the process of building uniformity of perceptions/views among stakeholders, prioritizing each community’s issues, investing in capacity building, and exploring solutions.  And the one thing, though, that all communities agree on, is that continued action is required combat this slow-moving threat.

 

Author: Interlake Reserve Tribal Council

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The Urgency of the Climate Crisis

Globally, we have been discussing the effects of a changing climate for quite some time.  However, it has been only recently that these discussions have widely acknowledged the urgency of this change- an urgency that acutely reflects the experiences of many First Nations communities.  This acknowledgement is represented by the very words we use to talk about our planet’s climatic situation.

Following the Paris Agreement discussions of 2015, many have adopted the term “climate crisis”, when referring to the extreme shifts in our global climate.  Terms previously used for these shifts included “climate change” and “global warming”.  This progression in terminology reflects our evolving understanding of the environmental situation our planet has ben put in.  Interestingly, it also shows a transformation in our understanding of how people respond to the situation, depending on the labels we use to talk about it.

Through to the mid-2000s, “global warming” was the term widely used when referring to our changing climate.  Slowly though, many began to realize that the term “global warming” not only falsely represented the true complexity of the issue we were creating, but that a slightly warmer planet even sounded appealing to some.  And so came our use of the term “climate change”.

While “climate change” succeeded in acknowledging the complexity of this phenomenon, and is still the most accepted term used today, it has proven unable to captivate the majority of people into taking meaningful climate action.  It dampens the message of urgency that the world needs to hear, leading to the acceptance of these changes as a fact, rather than a fault.  Instead, we need words that instil meaningful action.  We need words that convey urgency.

For the first time, we have a label that now directly reflects the realities faced by many communities around the world, as the planet struggles to keep up with the lifestyles of many humans.  The “climate crisis”.  First Nations communities in Canada are among the many able to articulate this crisis experience.

In the past few years alone, the increase in extreme weather events, including forest fires, flooding, and higher annual temperatures have been notable.  Habitats and wildlife are being lost.  Lifestyles are being threatened.  First Nations communities are often the first to feel these changes, through effects including the loss of traditional means of gathering food, reduced access to winter roads, and the destruction of traditional revenue sources.

This coming week, leaders from various First Nations communities will be gathering in Ottawa for the 2019 Indigenous Climate Adaptation Gathering.  They will be discussing their current and future experiences with the climate crisis, some of which will be shared across communities, others of which will be unique.

Just as the statistical reports of scientists have shown us around the world, the lived experiences of First Nations communities prove that we can no longer passively hope that our planet will be okay.  Instead, we must act on creating meaningful change, and we must encourage the development of realistic adaptation plans for the communities most vulnerable to these changes.

 

(Author Credit: Charlotte Corelli)

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