Infographic on a dark blue background. Title is “Strengthening Our Connections to Promote Life: A Life Promotion Toolkit by Indigenous Youth.” Text: Offering a holistic approach to health and healing within and beyond the classroom. Life promotion is a strength-based approach that challenges the deficit-based perspective often imposed on Indigenous communities. It is not a new concept to master, but a set of intentions and tools to address the specific needs of your school staff, students, and community and guide your community on a healing journey.“

A circle graphic with a tree in the centre and a ring surrounding it divided into four quadrants. Each quadrant features one of the colours of the medicine wheel and a word. From top moving clockwise, the word Purpose on a white background, Hope on a yellow background, Belonging on a red background, and Meaning on a black background. Outside the circle, aligned with the four terms in the medicine wheel colours, are another four terms. From the top clockwise, they are Land, Spirit, Community, and Self.

The illustration of a tree depicts black roots, a grey trunk, and multi-coloured leaves. There are four text boxes superimposed over the tree graphic. Over the roots: “Rooted in Indigenous culture and values, emphasizing community, gifts, and prosperous lives.” Over the trunk: “Grounding, connecting, and allowing individuals to thrive throughout life.” At the branches and leaves, two phrases: “Addressing hope, meaning, belonging and purpose, with a focus on connection to land, self, spirit and community”; and “Benefiting all individuals, regardless of their background, by encouraging a return to a community-centred way of life.”

 Logos: Thunderbird Partnership Foundation, School Mental Health Ontario.

Aanii boozhoo kina waya, G’chi Waabshka Mukwa ndizhinikaaz miinawaa Nimkiins ndizhinikaaz, Okikendawt ndonjiibaa bineshiinh ndondem Anishinaabe nini ndow N’Swakamok ndondaa. Hello everyone, my name is Connor Lafortune. I am from Dokis First Nation in Northeastern Ontario on Robinson Huron Treaty territory of 1850. I am the Indigenous Student Mental Health Consultant at School Mental Health Ontario. I work primarily in life promotion, harm reduction, and Indigenous education.

In 2021, I alongside seven Indigenous youth and an Elder were tasked with creating the “Strengthening our connections to promote life: A Life Promotion Toolkit by Indigenous Youth” which I will refer to as “the toolkit.” This was done based on an ask by Indigenous youth to learn how to love living life again. Life promotion is a strength-based approach that counters the deficit-based lens Indigenous people are often spoken through. When Indigenous people, and youth specifically, see themselves in the media, it is often through a lens of death. We as a people are often spoken about through the statistics of our murder, incarceration, suicide and sexual violence. This leaves our youth feeling hopeless because they feel that all they can achieve in their lives is pain, suffering and death. This is the only representation many Indigenous people growing up seeing.

Now, life promotion is not a new concept – it is rooted in our understanding of health and healing as well as our understanding of community. Life promotion was translated from an anishinaabemowin term: enaadmaget wiibimadziiyins. When our Elders began discussing the mental health struggles in our community, they quickly realized that our language does not have words for terms such as suicide, anxiety or depression. Instead, using anishinaabemowin as the root, it allowed them to center our worldviews in its inception. Life promotion is rooted in our understanding of culture. It refers to the gifts we have been given and allows us to enhance our ability to live long and prosperous lives.

Life promotion takes an Indigenous approach to prioritizing the Good Life (Mino-Bimaadiziwin), which seeks to keep us rooted in culture, community, self and land. Using ancestral teachings, songs and stories, life promotion emphasizes the importance of nurturing relationships and meaningful connections, while centering our individual strengths, gifts and competencies in support of us all living long and prosperous lives. Shifting from reactive responses, life promotion embodies a proactive and wholistic approach to mental health and well-being that equips individuals with the foundational tools needed if crisis or challenges arise.

Life promotion is something done throughout one’s life, not just when you are in crisis. Traditionally, life promotion began as a way of life as soon as the child was born, and sometimes even before. The toolkit in particular refers to connection to land, self, spirit and community. It answers the four essential questions we have on hope, meaning, belonging and purpose. These four questions are often asked but remain unanswered by Indigenous youth.

Although this project focused specifically on Indigenous youth, this toolkit can be used by all people. Whether you are Indigenous, a youth or neither, it is to everyone’s benefit to implement life promotion. Life promotion seeks to return to a better way of being where we can all ground ourselves in the community we have found around us. As we go along with these video series, I will explain more on the toolkit, how the tools can be used in the classroom and provide examples on how and where it was used previously.

Life promotion seeks not only to reimagine how we promote health and healing, but also how we navigate wellness within and outside of the classroom. It is our hope that life promotion can be embedded in all facets of life. It is important to remember that this is not new work, we are putting a name to the work that many of us are already often doing in classrooms. Do not think of this as a new concept you must learn, practice and master, but rather a set of intentions that responds to the specific needs of your school staff, students, and yourself.

Life promotion is here to be a tool to guide you and your community on a journey of healing.

What is Life Promotion?

Life promotion helps students build connections to self, community, culture and land, and fosters belonging, meaning, purpose and hope. It focuses on strengths, well-being and identity-affirming spaces for every student.

Graphic illustrating the concept of life promotion. See a full description below the infographic above on this page. In this version, the roots of the tree are highlighted. Text asking the four essential questions and describing the four key concepts surrounds the circle. The questions are “Purpose: Why am I here?” “Hope: Where am I going?” “Belonging: Who am I?” “Meaning: Where do I come from?” Text describing key concepts also surrounds the circle. The key concepts are “Land: learning from nature, medicines, and place-based teachings;” “Culture: honouring identity, traditions and ways of knowing;” “Community: fostering relationships, inclusion and support;” and “Self: building confidence, strengths and well-being.”

Why life promotion matters

• builds student well-being by focusing on strengths
• creates inclusive, identity-affirming learning spaces
• encourages educators to embed holistic, proactive approaches
• supports every student, Indigenous and non-Indigenous, in meaningful ways

Important reminder

Although this project focused specifically on Indigenous youth, the Life Promotion Toolkit can be used by all people. Whether you are Indigenous, a youth, or neither, it is to everyone’s benefit to implement life promotion.

Visit our website for a link to the Life Promotion Toolkit and companion resources.

Aanii boozhoo miinwaa kina waya, G’chi Waabshka Mukwa ndizhinikaaz! Hi again everyone, my name is Connor Lafortune. Last time we talked about life promotion more broadly. For this video, we will discuss the Life Promotion Toolkit.

The toolkit was created through a collaboration between the Thunderbird Partnership Foundation and eight Indigenous youth across Turtle Island. It has four sections aiming to ignite and maintain connections to land, self, community and spirit, while answering the questions the youths have about their hope, meaning, belonging and purpose.

The toolkit is designed to support all youth to aspire to live long and good lives. It is meant to be used to enhance what you are already doing in the classroom to support the needs of students. The activities found in the toolkit can be adapted to be used by individuals of all ages.

Each section of the toolkit begins with definitions, reflection questions, section intentions and desired outcomes. It follows with activities and prompts to do alone, with a friend or family member or in community.

The beginning of the toolkit includes sections on accessing gentle teachers, the importance of creating brave and safe spaces, as well as defining life promotion. The section on gentle teachers can serve as a reminder to encourage the growth of students while rebuilding a healthy cycle of knowledge. Life promotion is a strength-based approach that focuses on the gifts people already possess to support themselves. It is an Indigenous-led concept based on our teachings to see life first. Life promotion is different from suicide intervention and other mental illness focused approaches. It aims to keep youth rooted, grounded, and looking forward to their future.

You can access the toolkit online at wisepractices.ca. Once on the site, you will be prompted with “for youth” and “for community.” If you click on “youth,” a video of myself introducing the toolkit will appear – that’s when you know you’re at the right place! Once on the site, you will be able to download the toolkit by clicking on “Life Promotion Toolkit by Indigenous Youth.” Hard copies of the toolkit may also be ordered directly through the Thunderbird Partnership Foundation.

The toolkit is embedded with hyperlinks to other resources, videos and content created through this work. The physical copy of the toolkit includes QR codes that direct you to the site as well. The videos focus on the meaning of life promotion and the connection to spirituality. These videos can also be found on the site.

The concepts of hope, meaning, belonging and purpose allow us to answer the four essential questions we ask ourselves: Where do I come from? Who am I? Where am I going? And why am I here?

Although the toolkit is divided into four distinct sections, you will notice that many of them overlap. The activities in the connection to land section may also lead to a connection of self, or community and vice versa. This is due to the inherent holistic approach that is found in life promotion and Indigenous culture more broadly.

The toolkit provides you with a flexible guide to ignite these connections using many possible entry points. We encourage you to adapt the activities, add some of your own, and remove any content that is not pertinent to your classroom.

If you are seeking to participate in any activity including spirituality or any Indigenous-specific customs, we respectfully ask that you consider reaching out to a local Knowledge Holder or Elder. Your school or Indigenous education department may be able to help connect you. This will help to avoid cultural appropriation, which we will discuss in the third video.

The table of contents at the beginning of the toolkit allows you to easily access any of the activities, resources, and information. You will notice a resource section at the end of the toolkit, providing you information on urban Indigenous spaces, links to writing resources and Indigenous multimedia, as well as many others.

As you navigate through the toolkit, it is important to keep in mind that this resource is intended to enhance your learning environment. The toolkit can connect to many curriculum areas. It can be used in science class to discuss various plants in your environment, in health and physical education class to provide youth with on-the-land physical activities and in social sciences to explore social emotional learning, as well as many others!

We hope this toolkit can be the first step in your classroom life promotion journey.

In the next video, we will discuss appreciation, appropriation, and helpful tips on how to use the toolkit.

Miigwetch for listening!

The Life Promotion Toolkit was created by Indigenous youth to strengthen connections to self, community, culture and land. It provides adaptable activities to support student well-being in a strengths-based, culturally grounded way.

What’s inside?

• 80+ pages of activities focused on strengths-based learning
• four key focus areas: land, self, community and culture
• reflection prompts – questions to help students deepen their understanding
• links to additional resources

How can educators and school staff use it?

• Embed activities into existing lessons – the toolkit is designed to complement what you’re already doing.
• Adapt activities based on your students – the toolkit is flexible and student-centered.
• Check which activities require a Knowledge Keeper – some teachings need Indigenous guidance.
• Encourage student reflection – use the toolkit’s guiding questions to help students explore meaning, purpose and connection.

Accessing the toolkit

• Download the PDF document from wisepractices.ca/life-promotion-toolkit.
• Hard copies of the toolkit may also be ordered directly through the Thunderbird Partnership Foundation at surveymonkey.com/r/TPFresourcerequest.

Visit our website for a link to the Life Promotion Toolkit and companion resources.

Aanii boozhoo miinwaa kina waya, G’chi Waabshka Mukwa ndizhinikaaz! Hi again everyone, my name is Connor Lafortune. Last time we talked about the toolkit in detail, for this video, we will discuss the dos and don’ts of life promotion through an Indigenous lens.

As you may have noticed, the toolkit focuses on life promotion through an Indigenous lens. That is because it was created to be a resource for Indigenous youth specifically. The activities can be done by anyone; however, they cannot all be facilitated by just anyone without the proper guidance and knowledge.

As you may know, there is a difference between the appreciation and appropriation of a culture or cultural knowledge and practices.

Appreciation, as it sounds, is the respect and admiration of someone’s culture; it represents the effort to understand it without claiming it as your own. This can be seen as supporting Indigenous artists, attending powwows and understanding the differences between distinct Indigenous communities and practices.

Appropriation, on the other hand, is the act of taking aspects of one’s culture and claiming it as your own. It refers to adapting knowledge at a surface level without considering lived experiences, knowledge systems and the origins of teachings. This can be seen as using Indigenous symbolisms as mascots, taking over conversations between Indigenous people and perpetuating harmful stereotypes through the propagation of misinformation.

In the context of the toolkit, appreciation of Indigenous cultures would be embracing cultural diversity within Indigenous practices, speaking honestly about the history and present legacies of colonization and celebrating Indigenous contributions to the modern world.

However, appropriation may also occur, especially when being facilitated by non-Indigenous people. Teachers and educators must carefully consider the intention behind the activities. For example, in Indigenous environments, creating a dream catcher or drum would be appropriate. However, as a non-Indigenous educator, teaching this type of activity, especially without proper consultation and facilitation by an Indigenous person would be considered inappropriate. This appropriation of knowledge would not honour the true meaning and spiritual context behind these cultural practices. The activity would undermine and dilute the source of knowledge.

When reaching out to Indigenous educators, Knowledge Holders, and Elders, we encourage non-Indigenous educators and other school/board staff members to carefully consider their positionality, privilege and the weight of the knowledge they are seeking. To achieve meaningful reconciliation, it is important to try seeking and creating space for Indigenous knowledge as non-Indigenous people. This process should not be rushed; ensure that you provide enough time for Elders and Knowledge Holder to teach and share when you are asking to learn. Do not leave all Indigenous education to Indigenous teachers, education, staff or students. As a former elementary and high school Indigenous student, I can recall many instances where I was asked to teach about my culture in the classroom instead of being able to simply be a student like my classmates. It is important to remember that Indigenous people do not owe you Indigeneity; just because someone is Indigenous, it does not mean that they speak their traditional languages, know their cultural practices or would be willing to share it with you even if they did.

Although it is important to learn from Indigenous people, as an educator, you can take the initiative by exploring learning opportunities virtually or outside of the school environment. We encourage you to reach out to your school or school board to ask about the Indigenous Education department. You may also consider reaching out to local communities in a respectful and culturally appropriate manner as well as seeking out books and resources if you are unsure.

When working with Indigenous individuals, it is crucial to obtain their explicit consent and avoid exploiting their time, kindness and knowledge. It is important to recognize that Indigenous staff and faculty often bear the burden of providing all Indigenous education. Establishing a reciprocal relationship, where the aid received is matched with your own contributions, is essential. The principles of life promotion, which emphasize making connections, building relationships and strengthening the bonds with the living world, should also be embedded in your daily practices.

Life promotion adopts a strengths-based perspective on health and wellbeing, which must be maintained throughout discussions of Indigeneity, cultural practices, and epistemologies.

We are all human, we make mistakes and we learn from them. Provided you work with good intentions, understand the need for consistent learning and embody humility, you can create remarkable changes in your school environment.

If you need further guidance on using the toolkit as a non-Indigenous person, please refer to the guide below.

In the final video, we will discuss how the activities from the toolkit can be adapted to your classroom.

Miigwetch for listening!

Understanding the difference between appreciation and appropriation helps school staff respectfully implement life promotion activities while honoring Indigenous knowledge.

What’s the difference between appreciation and appropriation?

Appreciation: 

• learning about Indigenous cultures with respect
• inviting a Knowledge Keeper to share teachings
• acknowledging Indigenous contributions
• supporting Indigenous-led initiatives
• admiring Indigenous culture without claiming it as your own

Appropriation:

• using Indigenous symbols, stories or activities without proper understanding
• teaching ceremonial or cultural practices without guidance
• presenting Indigenous knowledge as universal or personal expertise
• adapting cultural activities in ways that misrepresent or erase meaning

When do I need a Knowledge Keeper? 

Some activities can be facilitated by anyone, but others require cultural expertise.

• Activities that can be facilitated by anyone: nature walks, reflective journaling, discussions about connection to land.
• Activities that require a Knowledge Keeper: teachings about medicines, making drums or dreamcatchers, ceremonies.

How can I engage respectfully?

• Refer to our Facilitation Guide for Non-Indigenous School Staff – it outlines when and how non-Indigenous school staff can facilitate activities in the Life Promotion Toolkit.
• Practice cultural humility – recognize your role as a facilitator, not a knowledge holder.
• Consult with Indigenous education teams, Elders or Knowledge Keepers before introducing cultural components.
• Create space for Indigenous students to engage with their culture on their terms, without placing the burden or expectation of teachings on them.

Visit our website for a link to the Life Promotion Toolkit and companion resources.

Aanii boozhoo miinwaa kina waya, G’chi Waabshka Mukwa ndizhinikaaz! Hi again everyone, my name is Connor Lafortune. Last time we examined the complexities surrounding the appropriation and appreciation of life promotion and Indigenous education in the classroom. For this video, we will discuss the activities in action!

I will give examples of how each section can be seamlessly incorporated into daily learning in classrooms and school activities.

I have used the Life Promotion Toolkit with youth in many ways. I have hosted beadwork, sewing and rattle workshops in the classroom to reinforce connections to Indigenous knowledge, tactile skills and creativity.

The toolkit has guided my practice while hosting various youth camps with Anishinaabek Nation, in partnership with my team, the Yukon government and Trondek Hwech’in, as well as independently.

Within these land-based camps, we have made drums, salves and teas, done medicine walks and harvested, as well as created brave and safe spaces through sharing circles and fireside chats, among many others. These camps provide youth with opportunities to engage with the four key components of the toolkit while also strengthening their self-assurance, personal pride and sense of purpose.

Now, you may be thinking ‘but I’m not Indigenous, or I don’t have access to these tools or knowledge.’ I want to reassure you there are many ways to share the Life Promotion Toolkit activities as a non-Indigenous teacher. Let’s see how it’s done!

Connections to land are often the first aspect of life promotion that is implemented. Various activities from the toolkit can easily be implemented in the school environment. For example, hosting an Earth Day medicine walk and inviting a Knowledge Holder (which can be found on page 23), creating a school garden and understanding the positive impacts of food sovereignty (which can be found on page 20), or adopting land-based health and physical education classes (which can be found on page 26). Though we may need to look a bit more closely, even urban school yards can provide a connection to land. A spiderweb or a plant capable of growing in the asphalt, for instance, can be a source of wonder and discovery.

Connection to self can be embedded into all facets of the classroom; it is important for students to feel connected and comfortable with themselves and their learning environment. On page 42, you will find a resource on fidgeting and its importance, consider sharing the resource with the students, providing fidgets and promoting the conversation around accessibility and needs. You might also consider adding creative journaling and drawing as a part of your weekly checks-in (which can be found on page 41) as well as conversations around boundaries, healthy communication and consent (which can be found on page 49), especially in sexual and social health conversation.

It is essential to establish a sense of community within the classroom environment and to allow the students to define the term for themselves. A community can be their school, friend group, classmates, hockey team, etc. Communities promote healthy communication, inclusivity, collaboration, respect and empowerment. To reinforce these pillars, consider engaging in peer-led mentorship, tutoring, co-learning, and teach-the-teacher assignments (page 57). You might also consider leaving space for open communication similar to a sharing circle (page 62) or tea talks (page 63) and creating group projects that promote collaboration on things students are passionate about.

Spirituality can be more difficult to implement, however, it is important to broaden our definition of spirituality. Often, we think of religious or cultural beliefs, however, spirituality can be defined as a belief in something greater than oneself. This can be led by love, peace and purpose. With this definition in mind, connection to spirituality can be implemented through discussions on worldviews and belonging. On page 74 you will find the “learning your creation story” activity. Creation stories do not only refer to Indigenous stories, but they can also reflect religious and personal stories. These stories represent moments of creation: how did your parents meet? Why did you move to this city? Why were your names chosen? Creation stories answer the questions of “why” which allows you to facilitate your future.

By developing a strong sense of the material beforehand, you can foster confidence in the participants when you are facilitating. Keep in mind that in promoting mino-bimaadiziwin or a good life, you are also promoting your own. So be patient, be kind and continue the amazing work!

Miigwetch for listening!

Life promotion activities strengthen connections to self, community, culture and land. Educators and school staff can use the Life Promotion Toolkit to embed well-being practices into their classrooms in meaningful and culturally respectful ways.

Activities with connections to land – can be facilitated by anyone

Examples: nature walks, outdoor mindfulness, learning about local plants

Ideas: 

• Host an Earth Day medicine walk and invite a Knowledge Holder (page 23).
• Create a school garden and understand the positive impacts of food sovereignty (page 20).
• Adopt land-based health and physical education classes (page 26).

Activities with connection to self – can be facilitated by anyone

Examples: reflective journalling, storytelling, beadwork, painting

Ideas: 

• Share the resource on fidgeting and its importance with the students, providing fidgets and promoting the conversation around accessibility and individual needs (page 42).
• Engage in creative journals and drawing as a part of your weekly check-ins (page 41).
• Start conversations around boundaries, healthy communication and consent, especially in sexual and social health conversations (page 49).

Activities with connection to community – can be facilitated by anyone

Cultural teaching examples: learning about medicines, traditional knowledge, teachings from Elders

Traditional practices examples: drum-making, ceremony, learning songs, language teachings

Idea:

• Learn your creation story (page 74): creation stories do not only refer to Indigenous stories, but they can also reflect religious and personal stories. Creation stories answer the “why” question, which can allow you to facilitate your future.

Things to keep in mind 

• Choose activities that align with your students’ needs – the toolkit is flexible and can be adapted for different ages and learning styles.
• Respect cultural boundaries – some activities require a Knowledge Keeper to maintain cultural integrity.
• Use reflection questions – help students explore belonging, meaning, purpose and hope through guided discussions.
• Engage school and community supports – work with your board mental health lead or Indigenous education team to strengthen your approach.

Visit our website for a link to the Life Promotion Toolkit and companion resources.

Promoting mino-bimaadiziwin (the good life) means you are also promoting your own life. So be patient, be kind, and continue the amazing work