Northern memoir tells Dene woman’s story of motherhood, intergenerational trauma

‘I was told that this story is going to ruin my reputation if I put it out there,’ says author

Northern Wildflower is a memoir by Catherine Lafferty. (Fernwood Publishing)

An emerging northern author is sharing her personal story of struggle and resilience as a Dene woman, from childhood to motherhood.

Catherine Lafferty is launching her first book and memoir, Northern Wildflower, at the Prince of Wales Northern Heritage Centre in Yellowknife on Saturday.

To her, putting the story on paper was an act of resistance.

“I was told that this story is going to ruin my reputation if I put it out there,” said Lafferty, explaining it was difficult to get her book published.

She said the critics who didn’t want her to publish the book were “potentially racist” and “didn’t want Indigenous voices heard.”

There are few Indigenous writers in the North who are sharing their voices, she said.

“That’s what makes this book even more important.”

The reason why I wrote this book was to help to inspire other people.– Catherine Lafferty, Author

Honouring her relatives

Lafferty was raised in Yellowknife primarily by her grandmother. She wrote the book for her, with the intent of sharing a strong, Indigenous, female voice.

The cover itself is a tribute to the women in Lafferty’s life — a picture of a wildflower her grandmother drew and her mother sewed.

Beyond its cover page, the story touches on Lafferty’s experiences as a mother, and on the difficulties she faced growing up as an intergenerational survivor of residential schools.

In one of many vividly detailed moments in the book, Lafferty describes a pivotal experience in her childhood in which she stands up to a bully, and in turn learns to stand up for who she is.

“It shows the difference before and after… of how I became kind of like, invigorated almost, knowing that I can defend myself and I don’t have to tolerate being bullied or harassed for who I am,” she said.

Lafferty hopes her story will inspire other people who may be going through the same experiences.

“Really at the end of the day, the reason why I wrote this book was to help to inspire other people,” she said.

“If this book relates to at least one person and helps them to be inspired to get out there and get an education or follow their dreams and do what they love, then I’ve accomplished my goal.”

With files from Loren McGinnis


The woman who has healed


The woman who has healed knows that helping other women to heal is the best way to expand consciousness. The woman who has healed her wounds knows that honoring her lineage and that of her sisters is to attract happiness and joy to her life.

The woman who has healed knows that there is no absolute healing, therefore, does not neglect her body, nor her emotions and much less her thoughts.

The woman who has healed shares all her wisdom without waiting for other women or people to do the same, because she knows that she will always be rewarded for a thousand and a ways to awaken

The woman who has healed no longer has to judge or feel judged, has also stopped blaming or blaming others, simply sees in every failure an opportunity for growth.

The woman who has healed knows that her best medicine is unconditional love to all beings with whom she shares her existence here, on this planet called earth.

The woman who has healed knows that her body is composed of the same elements that contains nature, that’s why she tries not to harm her and teaches her children to respect her.

The woman who has healed knows that her womb is not a place to house pain, she knows that it is a place where life is lived and is where she keeps her power of creation and demonstration.

The woman who has healed knows that bless her path and that of her sisters serves to attract her life full abundance.

The woman who has healed never doubt her decisions and never looks back, because she knows that the only thing that matters is now.

The woman who has healed knows that to advance she must have forgiven herself. Having forgiven absolutely everything means raising your own spirituality.

The woman who has healed knows that carrying any ritual to everyday life is to create beauty and harmony around her.

The woman who has healed knows that there is no force more powerful than that of laughter and love.

The woman who has healed knows that man is not his opponent or his owner, he knows he is his partner and his accomplice.

Teocalli Healing House

Indigenous birth gathering explores return to traditional birth practices

Andrea Ledding | November 08, 2018

Anishinaabe midwife Doreen Day (Waubanewquay) was a major resource at the Indigenous Birth Network Gathering on October 30th in Saskatoon.

“I’m here to talk about traditional birth and the teachings that we as nations are trying to reclaim, to bring healing and health back to our people,” said Day. “I truly believe as a midwife that how you come into the world makes a difference in how you operate and how you’re perceived, how you generally live life is how you are born into the world: it makes a difference.”


Anishinaabe Midwife Doreen Day (Waubenewquay) from Net Lake Minnesota at the Indigenous Birth Network Gathering.

Her second son was a homebirth assisted by her mother, moved to tears because she’d had 17 children of her own but “never seen it up close.” That son, now nearly 40, had never been in a hospital in his life until a few years ago.

“I just totally believe that how you come into the world, in ceremony, that guides your life. That it’s pivotal and how good you can live, if you come in that way. It makes all the difference,” said Day, adding she was now having her grandchildren at home in Net Lake, Minnesota, and she’s proud of the community that exists here in Saskatchewan. “I told them, you have an Indigenous Birth Network. We don’t even have that in the States, where I’m from.”

She said having the midwives, doulas, Elders, and teachings while collaborating is exactly what should be happening. “It’s very impressive that there are 130 women here talking about traditional birth. In my lifetime I didn’t think I would see that.”

Her mother had her first 5 children at home, but then midwives were outlawed in the 1940’s, so the subsequent 12 were born in hospital. She talked about how these kinds of environmental interferences and laws have interrupted traditional child-rearing practices; deforestation meant they could no longer construct tikanagans (moss bags with wood frames). Her younger children and all her grandchildren have had tikanagans and swings over the bed. Her traditional teachings and becoming a midwife she attributes to her supportive community and ceremonial lodges.

Some presentations focused around surveys done in current north and south Saskatchewan First Nations; while there are not currently programs in place in most locations, there is strong interest. Unfortunately, most pregnant First Nations women are being forced to relocate to larger centres for birthing, uprooting them from their communities, support system, families, and other children. It can become isolating and traumatic, versus the polar opposite: home birthing.

“This is key to healthy baby, mom, family, and community. We want to see the funding, programs, and legislations in place to support it,” said Dr. Angela Bowen from the U of S College of Nursing, currently working to initiate a midwife training program at her college.

Jessica Dieter, a young mother of three and Community Research Assistant in health services, added that it’s exciting to see how it has grown in the first year, since their initial gathering in 2017.

“It’s just so nice to see so many people are getting behind it and see it gaining momentum. It really makes me happy for the future generations…hopefully this will be even more so [the norm] for them.”

Elder Alice Pahtayken, Neekaneet Elder, said she’s glad for the traditions to be reclaimed in the communities; there are many Elders and knowledge keepers who need to start sharing what they know. “I think it’s been a long time waiting, it’s been there prior to Residential School, prior to the dysfunctions in family, it’s time to reclaim the traditions back into our communities.”

What is Indigenous Birth of Alberta?


Doulas give mothers emotional and spiritual support through pregnancy, birth and postpartum experiences. Indigenous Birth of Alberta is a new initiative that aims to return the miracle of birth back to women and communities and also give Indigenous mothers traditional support. We are a group of midwives and doulas who identify as Indigenous and seek to educate pregnant women and their families and promote healthy birthing practices.

The Initiative will help pregnant Indigenous women connect with traditional beliefs and ceremonies. We have gone through regular doula training, but also be able to give mothers traditional ceremonies, smudges and offer spiritual support.

Building on the role of the traditional Aunty, Aboriginal doulas can assist in honouring traditional and spiritual practices and beliefs associated with maternity care and support the language and cultural needs of the woman and her family.

We see our role as primarily providing important emotional, physical and spiritual preparation before, during and after birth. We are also a resource to the women and families we work with by helping navigate medical terminology, protocols and systems, while inspiring trust in a woman’s ability to Birth and Be a Mother.

Because we identify as Indigenous and come from similar backgrounds, Indigenous doulas often have empathy for the women under their care and are sensitive to their cultural needs.

To us, it’s about making women feel most comfortable and safe during their pregnancy. Some women feel comfortable with doctors but other women would rather take a different route – that’s why we feel so passionate about being able to offer that alternative. For example, a laboring woman wouldn’t need to take her focus off her own experience to tell a doula why she wanted to smudge a hospital room. (Smudging, the traditional practice of burning sage, is done to cleanse the surroundings.)

This work is of great importance. Our goal is not only to change the experience for this child, the couple, and those who care about and support them, but also to help build some new healing patterns in the cultural field around this experience.

What better way to keep our cultures and traditions alive by starting at the very beginning of our children’s lives?

Commentary – Why are we failing Aboriginal mothers? (Anna Podnos)

By Anna Podnos

May 20, 2014

Dreamcatchers and Sweetgrass

I think she’s on to something here…


Let’s talk about Indigenous Erotica.

Whaa whaa.

As I start to giggle to myself, I just wanna let you know that I still get intimated when I think about Indigenous Erotica as a whole – it’s a big scary term for the most basic of wants and needs. Author Kateri  Akiwenzie-Damm describes it best: “It’s about loving, sexual, ‘dirty’, outrageous, ribald, intimacies of humanity and sexuality that we all crave.” (Without Reservation: Indigenous Erotica). But I also just think of Indigenous Erotica as this – those kinda-dirty, kinda-naughty, Saturday night adventures you tell your crew Sunday morning, sitting around the kitchen table, feasting on stories and food.

I first started thinking – or not thinking – about Indigenous Erotica when I was living in Vancouver, studying at UBC. Richard Van Camp was our professor, and we were doing an evening class that focused on Indigenous Literature. It was a healthy place…

View original post 647 more words

New team brings back Indigenous culture and traditions to giving birth

Monday, December 19th, 2016 1:40pm

“We had our own practices and they got lost with assimilation and residential school.” ~ Elsie Paul on the cultural ways of birth.

By Andrea Smith
Windspeaker Contributor

“A colonized birth is handing over trust of birth, not allowing traditions or ceremony to happen. And removing women from their communities… Basically it’s the stripping of traditions,” said Nadia Houle, an Aboriginal doula in the city of Edmonton.

Houle is undertaking a major venture in the New Year, putting together an Indigenous birth team so Aboriginal women can stay connected to their culture, and to themselves, during the birth process.

“Decolonization is bringing back those memories and traditions of how important it was for women to be with their families and to be supported how ever they need to be supported. And honoring the baby,” said Houle.

Contact with Europeans is what caused Aboriginal women to lose healthy birth traditions. As culture was suppressed, so were tried and true Indigenous birth practices. The loss of these practises had a detrimental effect on many women, and continues to now.

When women have to leave their communities or they aren’t allowed to give birth in a hospital in a way that makes them comfortable—with lots of visitors considered family members, or drumming or singing happening, for example—the result is that women feel alienated, unheard and uncared for. And it can also harm the baby, when births don’t go well for these reasons, said Houle.

Her birth team will include doulas, midwives, doctors, obstetricians, and Aboriginal Elders, and will open in early January.

“I think one big focus is creating support for women coming from out of community… Those women need support because maternal health is very important,” said Houle.

“We still need lots of feedback from the women of many communities, but the women we’ve heard from so far are excited and they’re glad something like this is being set up. Women who’ve had access to a midwife, or compassionate collaborative care speak highly about it,” she said

Elsie Paul is an Aboriginal Elder from the Edmonton area. She’ll be involved with Houle’s birth team, teaching traditional parenting classes. She also believes colonization had serious negative consequences for First Nations women and their babies, when it comes to birthing.

“We had our own practices and they got lost with assimilation and residential school. There’s spiritual teachings, and then there’s practical teachings… It isn’t just a moss bag,” said Paul, alluding to her favorite example of a tradition not often used now, but which had multiple benefits.

The moss bag, as Paul puts it, is a traditional practice in which a baby was placed into a bag filled with moss. It was done immediately after birth to help the baby transition from the warm, moist embrace of the mother’s womb, to the harsh world outside of it. The moss being equally warm and moist.

Paul recalls picking moss with her mother, then placing it on sticks to dry.

“I helped my mom pick the moss, but she didn’t explain it. It’s not her fault. She only got bits and pieces herself. She went to residential school… It’s really important we get to know the real meaning because everything is so symbolic and so spiritual and so beautiful with our culture,” she said.

The moss in the bag was used to keep the baby’s bottom clean, said Paul, and it was changed as frequently as you’d change a Pampers diaper. But when disposing of the moss, the baby’s spirit was also considered, said Paul, which is a crucial part of the Indigenous way of child-rearing, once lost, but now being revived.

“She never threw that soiled moss in the slop pail. We’d go out to the bush and spread it all around. She was doing a traditional thing returning the moss to Mother Earth,” she said. “Because why would we throw this moss in the garbage when the child has slept in it? It’s respecting the spirit of that child,” said Paul.

Evamarie Lema can vouch for the need for an Indigenous birth team. She’s a Cree woman, and a registered nurse in Edmonton. Lema has given birth twice—once in the hospital, and once at home, using the services of one of Houle’s doula coworkers.

“For my first birth… I didn’t feel like I was in control. I was in labour for 60 hours. I was getting bossed around and I was trying to advocate for myself,” said Lema.

“For my second birth… I had Heather Houle as my doula. She came over and supported me the way I imagine many doulas would… but some of the extra things she did was smudge the whole house with sweetgrass and sage,” said Lema.

Lema took only a few hours to give birth to her daughter, with just a few minutes of serious pushing involved. It took her a long time to heal from the trauma of her first birth, and the feelings of bliss and deep connection she felt with her culture, herself, and her child made the home birth more than worth it.

“With Josie I had a name picked out for her and after I met her… I was so happy to meet her… I thought of Josephine Ocean. Because I felt like such a greater connection to nature, and to being a woman,” said Lema.

For more information you can email Nadia at or follow them on Facebook.

About this project

Celebrating the incredible resilience of Nenets women by documenting the experience of pregnancy and childbirth in their extreme natural environment, as well as their experience of cultural and climate changes

Nenets Migrating across the Tundra
Nenets Migrating across the Tundra

Women at the End of the Land 

Through visual storytelling, ‘Women at the End of the Land’ explores and documents traditional midwifery wisdom and knowledge of indigenous Nenets women transmitted during their yearly winter migration across the Yamal peninsula.

My name is Alegra Ally and I am an ethnographer, photographer, and explorer. The expedition ‘Women at the End of the Land’ is part of the Wild Born Project, which I initiated in 2011 and have been tirelessly devoted to since. The Wild Born Project aims to explore and document traditional knowledge and ancestral wisdom of women members of remote tribal communities during the many phases of motherhood: pregnancy, birth, postpartum and right-of-passage rituals throughout each trimester. I started this project as a way to contribute to the revitalisation of indigenous knowledge in the present day, in order to ensure that their knowledge continues to be valued and can be passed down from grandmothers, to mothers to daughters and to the generations to come.

The Wild Born Project is distinct from the other ways women tribal members have been documented: it places women’s wisdom traditions at the center of focus and understanding. These ceremonies, rituals, herbal remedies and rites of passage have not yet been explored either because the traditions were too sacred to be shared, certainly not with an expedition of men, or because they were not seen as inherently valuable and transferable to the modern progressive world.

In my research, I aim to share the stories of women, their experience of motherhood within some of the most challenging environments on Earth while also considering traditional and modern techniques of birth and the relation between cultural practices and natural environments. I have worked with a number of indigenous communities around the world including Himba women in Namibia, Meakambut and Kosua communities in Papua New Guinea, Taut Batu communities in Palawan, Philippines, Changpa nomadic communities in India, and now for this upcoming expedition with nomadic Nenets communities of Yamal.

Changpa of North India
Changpa of North India

 Going to Siberia

“Women At The End Of The Land” is my most ambitious trip yet; it is an official Explorers Club Flag Expedition. From October to December 2016 I will join a small group of Nenets herders in the Arctic Circle where temperatures can plummet to -60°C to participate in their annual 1000 km migration on wooden sledges pulled by reindeer. In this frigid environment I will accompany a pregnant Nenets woman and her family during her ninth month of pregnancy. With their cooperation I will embed myself into the entire process of childbirth preparation in the wild and document all facets of pregnancy, childbirth and postnatal childcare in one of the most hostile settings on Earth. I will explore the question of cultural survival and climate change through the study of traditional midwifery knowledge.
For thousands of years, the Nenets people have made their annual winter migration across the Yamal peninsula. The Nenets people have amazingly endured these brutal conditions despite environmental and climate concerns and Nenets women have braced these changes while also giving birth and caring for their newborn babies. Their wisdom, resilience, and heritage is inspirational, and in sharing their stories I hope to help support their survival.

Why I need your help

So far, all of my expeditions to very remote communities have been self-funded. This coming trip to the Yamal peninsula is by far the most complicated and as a result – the most expensive. First I fly to Moscow from Australia where I am based. In country, my primary expenses are: the ‘fixer’, a local that organizes all the required permits, visas, means of transportation, as well as finds a pregnant Nenets woman in her 9th month of pregnancy that is comfortable with me joining her during her third trimester and a female translator to join me for the entire duration of the trip so that I can communicate with the women. The gear I need ( including my clothing, camera gear and satellite phone) is very specific to function in the extreme conditions of the Siberian winter. Lastly, printing the photography book will also be a big expense. For this expedition to happen I need your support.

What will this Kickstarter campaign achieve ?

“The voices of indigenous people matter because they can still remind us that there are indeed alternatives, other ways of orienting human beings in social, spiritual, and ecological space.”                                 Wade Davis

Changpa - North India
Changpa – North India

Documenting oral traditions is important because it helps with reconnecting people to their land and ancestral ways of life while affirming their own identity and rights.

This documentation of oral histories, myths, taboos, ceremonies, sayings, songs, ritual chants, and more, which relate to pregnancy, birth and childcare, will result in an archive of materials that will contribute to Nenets culture revitalization programs. All the data collected will be provided to local Nenets cultural heritage organisations. Stories, photos and video collected during the course of this expedition will result in an outstanding collection of images in a format of a photography book.

The Brokpa of Ladakh
The Brokpa of Ladakh

Why is it important?

“Women At The End Of The Land” is a project that empowers women, tackles diverse cultural issues, and promotes indigenous rights. As I document the journey through film, photography, and media engagements, I hope to raise awareness of the imperative issues facing these communities and mothers today. Oral traditions of ancestral knowledge within indigenous societies are disappearing. Gathering traditional heritage also enables indigenous communities to record their historic presence on the land and their cultural and spiritual connections with it. In many cases, this record can support Indigenous Peoples’ attempts to uphold their rights when facing development pressures that might radically alter their natural environments and their ways of life.

The importance of now 

Currently the women of the Nenets people stand at the crossroads of two cultural ways of life. Most Nenets have chosen to live traditional lives, migrating using wooden sledges and living in Chums (tents) made out of reindeer skins. However, due to the wealth of natural resources in the area, the Nenets also have increasing access to an array of technologies from mainstream society. When it comes to childbirth, some women still choose to birth in their Chums while migrating, relying on traditional midwifery skills and knowledge. However, more frequently families are opting the use of snowmobiles as a means of emergency transportation or embracing aid offered by the Russian government in the form of helicopter transportation to hospitals throughout the Peninsula. The outcomes of this expedition should therefore not only provide complex anthropological knowledge supporting the heritage of the indigenous people for future generations, but also has as objective to explore the inherent cultural changes that both enrich and threaten Nenets collective identity. To what degree do their living environments impact their culture and beliefs? How have Nenets women responded to cultural, environmental and climate change? What are the social and economic factors that reshape how Nenets people perceive and practice childbirth?

“The message on vanishing cultures is about cherishing, respecting, sharing. Espousing cultural survival, not cultural preservation. recognising the right of cultures to evolve according to their own dynamics and values, not those imposed from the outside. “                 Wade Davis

The Himba people of Namibia
The Himba people of Namibia


This trip will cost close to US$40,000. The project was granted the Scott Pearlman field award from the prestigious Explorers Club in NY. This US$10,000 grant along with a sponsorship from the North Face will cover part of the expenses.

Stretch Goals

I am asking for AU$29,300 (US$22,000) to be successful in my project. This goal will help me cover most of the costs to make this expedition a reality. All dollar amounts contributed to this project truly count and any funds beyond my original goal will enable me to deliver a better product, gain greater insight and share more findings: more financial support will increase my satellite data allowance so that I can send more updates to the website and backers. Furthermore, it would allow me to increase the page number of my hardback book to feature more photographs from this expedition.


At the end of this expedition I will create a high quality photography book which will feature photographs and stories documented from the expedition. This WOMAN AT THE END OF THE LAND book is part of the Wild Born Project series.

High Resolution Desktop Backgrounds
High Resolution Desktop Backgrounds

Pledges of $50 or more and you will receive a signed, limited edition hardback copy of this wonderful photography book. For pledges of $100 I will also send a limited edition photo set printed on high quality paper.

Illustration of Hardback Book
Illustration of Hardback Book

If you have any questions and would like to talk to me personally , pledging $250 will give you the opportunity to talk one-on-one with me for 60 minutes via Skype – I will happily share insights and answer all your questions about the project and expedition.

Pledging $500 or more and you will have the opportunity to choose your favourite photograph to be gallery wrapped and printed on 20″ x 30″ museum quality canvas for your home or workspace. A signed copy of the Hardback book is also included

Pledging $1000 or more and you will have the opportunity to choose your favourite photograph from the expedition to be gallery wrapped and printed on 36″ x 48″ museum quality canvas. A signed copy of the Hardback book is also included

Museum Quality Canvas Prints
Museum Quality Canvas Prints

In March 2017 I will be presenting at the Annual Dinner of the Explorers Club in NYC. For $1500 I would like to take this rare opportunity to invite you to join me at a private lunch to honour you and show you my gratitude. There we can talk about the expedition and enjoy a special one-hour tour of the famous Explorers Club Headquarters!

Lastly, I will happily curate a Photography exhibition of Women at the End of the Land expedition, along with a short film screening and a talk at the venue of your choice located in either North America, Europe or Australia. This $3,500 pledge is limited to 3 exhibitions.

Risks and challenges

This trip was initially scheduled for February 2016 but finding a woman in her ninth month of pregnancy in such a remote location and being able to reach them while they are migrating was a very challenging task.
Having to deal with the extreme weather conditions and remoteness of the Nenets people have had a huge impact on the planning if this expedition.

Breastfeeding and First Nations Families

on June 20, 2016

Breastfeeding is the natural way of feeding babies for humans of every ethnic and cultural background. Canada’s First Nations peoples traditionally breastfed their babies. The period of breastfeeding usually lasted until the mother became pregnant with another child or the child was able to fill all of his nutritional needs by eating adult foods. Three to five years would have been the norm for breastfeeding duration. With the dramatic changes that have been experienced by Aboriginal peoples over the past 200 years – from living situations to the increased availability of non-traditional foods (including formula) and the cultural shifts away from the traditions of the past – breastfeeding went from being the norm to being less common. As families became disconnected from each other and their heritage, the wisdom and breastfeeding knowledge of the older women (the Grandmothers and Aunties) was often not available or discarded in favour of the lure of the modern and manufactured life style seen in the non-aboriginal communities and in the media.

The 2009-2010 Canadian Community Health Survey [1] looked at women across Canada who had given birth in the last 5 years and gathered information on birth and breastfeeding practices. The survey found that significantly fewer off-reserve Aboriginal mothers initiated breastfeeding (77.8%) than did non-Aboriginal mothers (88.0%) and significantly fewer off-reserve Aboriginal mothers breastfed their last child exclusively for six months (or more) (16.6%) than did non-Aboriginal mothers (26.7%). This survey did not include data for women who lived on reserves or in other Aboriginal settlements. Interestingly a comparison of breastfeeding initiation and duration rates of the First Nations communities in British Columbia using 2006 data found in the document STRONG WOMEN, STRONG NATIONS:  Aboriginal Maternal Health in British Columbia [2] showed higher rates than the Canadian average at that time.



The Canadian Community Health Survey included Inuit women living in the 10 largest communities in Nunavut but not those living in more remote communities. Their information was included in with the other off-reserve Aboriginal mothers. A 2006 Indigenous Childrens’ Heath Report [3] showed a rate of breastfeeding initiation for all Inuit children of 66% compared to the Canadian average at that time of 80%.

The good news is, like many cultural and ethnic groups, Aboriginal communities are working to reclaim their traditional breastfeeding knowledge and heritage. In 2013, the Kanesatake Health Center in Quebec became the first aboriginal health center in North America to receive an official BABY FRIENDLY Health Center designation. From 1995 to 2001, Jane Banks, CHN for the Kanesatake Health Center, developed and implemented a breastfeeding promotion program that saw breastfeeding initiation rates increase from 32% to 75 percent. This program called Ka’nisténhsera Teiakotihsnie`s [4] (KT), “she who helps the clan mother” applied principles of cultural competency and capacity building, utilizing the strengths within the people. Building on this foundation, ten years later, the health center began working toward Baby Friendly accreditation. This involved the adoption of a Baby Friendly policy; the training of staff and a dynamic group of breastfeeding peer support women; inter-generational gatherings; and establishing partnerships at many levels. The community has seen the breastfeeding initiation and duration rates increase substantially. Karen MacInnes, Maternal Child Health Nurse, reported, “At the time of our accreditation, not only did 90 percent of our mothers initiate breast feeding but 90 percent of those mothers breastfed six months and beyond!”

As part of the circle of support for breastfeeding families in Canada, La Leche League Leaders provide breastfeeding information and support to all Canadian parents. The resources of La Leche League are available, without cost to the participants, in-person in many communities and by phone or e-mail to those in remote communities. To find support check LLLC’s “Get Help” webpage [5].

While the bodily processes of breastfeeding are more or less the same for everyone, the questions and concerns of Aboriginal breastfeeding mothers may differ depending on their life situations and support systems. Some people are more comfortable receiving information when the language and cultural references are familiar and when the people in the photos seem familiar. The Ontario Best Start Resource Centre has created a breastfeeding resource for Aboriginal women called “Breastfeeding for the Health and Future of Our Nation [6]”. This booklet follows the medicine wheel and uses it to share key information and skills for breastfeeding. An Aboriginal mother from Yellowknife created a video sharing her own journey to gather information about breastfeeding during her first pregnancy. It can be seen HERE [7].


As Canada celebrates National Aboriginal Day on June 21st, La Leche League Canada joins with Aboriginal families in celebrating the traditional way of feeding our babies.

More Resources:
Breastfeeding for the Health and Future of Our Nation, Available in PDF in English, Cree and Ojibway.
The Creator’s Gift to Mothers, Shibogama First Nations Council

If you need more information or have a breastfeeding problem or concern, you are strongly encouraged to talk directly to an accredited La Leche League Leader. In Canada, Leaders can be located by clicking or Internationally

If you have found this article helpful, La Leche League Canada would appreciate your support in the form of a donation at so we can continue to help others breastfeed. Thank you!

LLLC Spring Appeal Campaign for the support of breastfed babies: Help LLLC Grow – If you, or someone you know, has benefited from the support of LLLC, a donation is one way you can “pay it forward”.
Donate Today!
Over 385,000 babies are born in Canada each year and we want to ensure every mother has access to La Leche League Canada support whenever she needs it. We are working hard to grow and we need your support. Every donation helps us provide more support to more families!
Thanks to past donations, we have been working hard to grow our services:
Our volunteer Leaders are the cornerstone of LLLC and the support we provide. We have increased our Leaders by 10% in the past year and Leader Applicants by 40% over the past 2 years!
More than 13,000 mothers attend LLLC meetings and another 20,000 receive one-to-one phone support from Leaders.
We have doubled our community and health professional outreach in just one year!
5 new Information Sheets in various languages were made available free of charge to mothers and health professionals
A new Communication Skills program was developed to strengthen health professional and breastfeeding peer support skills and our Best for Babies pre-natal program continues to grow.
Our Leaders are a vital part of LLLC’s breastfeeding foundation. They freely devote their time to help other parents give their children the optimal start in life. You, the donor, make up the other part of the foundation on which the LLLC breastfeeding services rest. Your gifts mean that our Leaders can carry out the valuable help families need. Frankly, we would be unable to deliver services to families without you or our Leaders so please take a moment to consider how valuable your support is and make a donation, either online or by using our pledge form. If a one-time donation is not suitable for you, perhaps spreading your gift over a year would make sense. Our pledge form has the monthly donation option for your convenience.
We are proud of our growth – but we want to do so much more! We need your support to help us serve even more mothers. Please donate today so we can grow to serve the mothers and babies of tomorrow.
Thank you for taking the time to consider supporting La Leche League Canada and our continued efforts to support all breastfeeding families who need us.







Native Resistance: Decolonizing My Birth Experience

Christina and Baby360


Back story: My mom was born on the pueblo here in New Mexico with the assistance of a traditional midwife. The plan was for my grandmother to birth at the Indian hospital in Albuquerque, but as she could tell the baby was coming, they knew they weren’t going to make the hour drive. Thankfully at the time, there were still midwives in the village.  One was summoned to the adobe house where my grandma soon delivered my mother just fine.

By the time I came around, however, my family had migrated to Los Angeles for better opportunities during the Federal Indian Relocation era. My mom, still a teenager and fresh out of high school, birthed me at a local hospital and that was that.

Knowing how my mom came into this world made me curious about the tradition of midwifery in the pueblos. Once I learned I was expecting in the summer of 2012, even more so. Was there any Native midwives still practicing? I set about investigating home birthing locally, in books and on the web.

I was surprised to learn that in 1927, eighty-five percent of all births in the U.S. took place at home. Even in the 1940’s, fifty-five percent of births still occurred in the home. However, by 1973, ninety-one percent of babies were born in hospitals.

Has the move toward clinical birthing been good for women? Fast forward to a 2007 report by the National Institute for Health and Clincial Excellence (NICE).  The study concluded that women who give birth at home are more likely to deliver vaginally and to have greater satisfaction from the experience when compared with women who give birth in a hospital.

It also determined that the hospital setting increased the likelihood that the woman would receive analgesia, obstetrical intervention and a delivery using instruments, and decreased the woman’s satisfaction with the experience.

Finally, it reported that women who give birth at home may experience an equal or lower risk of perinatal mortality than when they receive care in a hospital. Things that make you go hmm….

I also learned that midwifery, the practice supporting a natural approach to birth, enjoyed a revival in the United States during the 1970s; clearly an offshoot of the hippie movement. Now who were the hippies modeling their counter culture lifestyles after? Think about it!

Pueblo Midwives, A Thing of the Past?

Living in Santa Fe, a city seemingly filled with upper-class, middle-aged liberals who espouse and can afford an organic, holistic, “alternative” life experience, it wasn’t hard to find some useful, local mama-to-be resources.

However, what I wasn’t able to find was the Native connection I was looking for, nor was I able to locate a practicing midwife in either of my pueblos. When I asked the Pueblo women I knew, I mostly got a deer in the headlights look. What had happened to the tradition of midwifery? Had it all but disappeared in only two generations? Sadly, that seemed to be the case.

Yet, it wasn’t completely a lost cause. I finally connected with another Pueblo woman, roughly my age, who had birthed her son at home. She said it was the single most incredible experience of her life.

She led me to the wonderful Native woman-centric organization based out of Espanola, N.M.,Tewa Women United, where I was able to connect with a highly competent, cool as a cucumber, licensed midwife; not Native but totally knowledgeable and culturally aware, nonetheless.

Incidentally, New Mexico is one of 10 states that accept Medicaid for home birth which makes it a truly viable alternative to the conventional hospital birth for low-income women.

Decolonization Begins at Home

Being an overall healthy, low-risk Native woman attempting to live an authentic indigenous experience, I knew I wanted to “decolonize” my labor.

Ever since I was a kid, I’ve hated hospitals and the sickness and smell associated with them. I knew instinctively that I did not want a medically-centered, medicated labor experience; rather, I wanted to be in a comfortable setting with the people, objects and ambience of my own creation.

Besides, if my grandma and countless Native women before her had birthed in the comfort of their own adobe homes, tipis, wigwams, wikiups, longhouses, igloos, why couldn’t I?

Once I found my midwife, I was ready to tell the women in my family about my decision, bringing new meaning to the phrase Native resistance!

Both my mom and grandma, the same one who birthed on a dirt floor in the pueblo, tried to talk me out of it. You’re too old! What if something happens?! Blah, blah, blah.

I chose then to ignore any fear-based thought processes and move those kinds of conversations on, recognizing some women weren’t capable of understanding the experience I was seeking.

Maize Jade Castro Harris made her way into this world on April 8, 2013, at 8:54 a.m. in the comfort of our home, my bedroom to be exact. It was a long and arduous labor. There’s nothing romantic about it; it’s hard, painful work. But I am happy to have experienced it in all its blood, sweat and tears, of sound mind and not doped up on painkillers.

And One More Thing

If people weren’t shocked enough by my choice to have a home birth, what freaks them out more is when I tell them I ate my placenta.

Of all people, it was Kim Kardashian who recently brought this topic to the mainstream on her reality show, “Keeping Up With the Kardashians.”

While still pregnant, Kim considered eating her placenta. I know, trust me, it sounds crazy at first, but the reality is that pretty much all female animals eat their placenta after birth.

In my copious research, I learned the benefits for us human females are that eating it in some capacity, of which there are several, is said to regulate hormones, replenish nutrients lost after birth, restore mama’s energy and help to alleviate post partum depression.

Henrietta Toledo holds her newborn granddaughter, Maize.








And noo…I already know what you’re thinking! I didn’t eat it raw, Apocalypto- style, though I most certainly could have. Through the “earthy” mama network, I found a great lady here in Santa Fe who does placenta encapsulation.

She came to my house shortly after the baby was born and conducted the entire process with complete transparency so that the placenta never left my home. The result was a freeze-dried placenta powder, gently sifted into glycerine pills.  She offered me a broth to drink as well but…I wasn’t that hardcore.

Present in the room were my two amazing midwives and my awesome husband. My mom was close by in the house, and was able to cook and care for all of us as her granddaughter’s arrival approached. I cannot express how lovely it was to have her there, as she had been so nervous about it at first.

After it was all said and done, her beautiful, healthy grandbaby in her arms, she totally understood why I wanted to do it the way I did.

In retrospect, I would like to have shown more excitement about it all but I have learned to quell my enthusiasm. Some women just aren’t ready and have had a shocked, sometimes truly fearful reaction. Most can’t envision a labor without drug intervention.

The Challenge

Of course, not all women can or want to have a homebirth for a myriad of reasons that I won’t get into, but my burning question is this: Why have we as Native people in general, become so dependent on Western medicine and ideologies?

As indigenous women, what happened to our inherent womanly circles of support, in the time of birth and otherwise? Where are our traditional midwives and feminine knowledge


We must recognize that when we talk about self-determination and sovereignty, this includes taking back our holistic health, especially in regard to the most sacred aspects of our lives!

Granted, I understand as a people we are still facing the effects of colonization and all that comes with it, but we need to start somewhere and what better way than with taking ownership of our bodies? If you ask me, bringing a new life into the world is about as sacred as it gets!

Are there practicing midwives in your community? If not, can we collectively reclaim these traditions and start to mend this broken hoop?

In my humble opinion, we can say as Native people we aspire to live a “traditional” life, but how do we integrate our indigenous beliefs into our daily lives in a way that shows the world who we really are?

These are challenging times to be a Native person, I know.  But if not now, when?

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