Events

Parts Known & Unknown: Exploring the Borders of Truth, Reconciliation and Redress

Every Child Matters

Parts Known & Unknown: Exploring the Borders of Truth, Reconciliation and Redress

W. Kamau Bell joined Anthony Bourdain in Kenya in what was to be the final season of the CNN series, Parts Unknown. Kamau has roots in Kenya and this was his first time travelling to the motherlands of his people, and he stated something that I thought was interesting. He said something like, “coming to Kenya, you know, it’s nice to have a diasporic-kind-of-connection, even though I did not come from Kenya, but I have roots in Kenya, and even if that frame that the connection was built through was colonialism.”

It made me think about what it would be like for someone like myself to travel to the ancestral homes of my people. Well, this is my home. Certainly, more than it is your home, and in this era of truth and reconciliation, it is now both my home as much as it is your home. I come from no other place in the world than from right here, diitiidʔaaʔtx̣ – Ditidaht, we are the Nuuchahnulth and the seas for miles of shoreline and all of the land on the western side of our Vancouver Island home, from Point No Point in the south to Brooks Peninsula in the north, is Nuuchahnulth territory, our haahuulthii.

In the conclusion of that episode with W. Kamau Bell in Parts Unknown, Tony narrates an epilogue, “Who gets to tell the stories? This is a question asked often. The answer in this case, for better or for worse, is I do, at least this time out. I do my best, I look, I listen, but in the end, I know it’s my story. Not Kamau’s, not Kenya’s, or Kenyans’. Those stories are yet to be heard.”

It’s important for colonial settlers, and for new settlers, to Canada to consider who you are and where you come from, and what it means to live in British Columbia, and to think about your own frame of reference as being truly Canadian, even if that frame that the connection was built through was colonialism. The context, the narrative, the history, the good or bad of it, the story of what it means to be Canadian is apart and a part of your individual and shared story as a British Columbian, as a Canadian, as an unwelcomed or welcomed colonial settler, and as a new settler. The stories that have yet to be heard, and are now starting in some ways to be told, is our story, my story, of what it means to be diitiidʔaaʔtx̣, to be Nuuchahnulth, to be First Nations, to be Indigenous, and to also be Canadian in this country and in this province.

The National Day for Truth and Reconciliation is a unique opportunity to bridge the divide of our individual and collective stories, our distinct and shared experiences, and our united effort to right and write a new history chaptered with the stories of a sincere determination to tell the truths of the past, to reaffirm and renew our commitments to reconcile all things oppressive, racist and insufferable, and to create an honest and just redress for all Indigenous – First Nations, Inuit, Métis – peoples. It would be momentous to proclaim someday that we all come from a country in which the frame that the connection was built through was equality, acceptance and compassion.

It’s fair to ask, “What will you do between October 1^st, 2022 and September 29^th, 2023, to recognize your part in this history, this story, and what will you actively do to shift the narrative?” We’re at an urgent time in our country’s history to thoughtfully and actively explore all parts known and unknown in our ongoing journey to come to terms with each other and with our past, and with the present day. I look forward to the work ahead this year, and I’ll look forward to us hearing each other’s stories next year and in the many years to come.

With Respect,

Derek Thompson – Thlaapkiituup
Indigenous Initiatives Advisor, Office of Respectful Environments, Equity, Diversity & Inclusion

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“The time to make things happen is now. The time to seek out our individual and shared power is now.”

Read the Message from the Indigenous Initiatives Advisor, Derek Thompson – Thlaapkiituup, here

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Research Voices from the Field with Tatiana Sotindjo

Research Voices from the Field is a new feature that showcases cutting-edge research that breaks barriers and promotes inclusion in medicine. Each edition spotlights a research publication and includes insights directly from the authors—revealing their motivations, the significance of their findings, and why the research matters for healthcare professionals everywhere.

In this edition, Tatiana Sotindjo, Adolescent Medicine Specialist at the BC Children’s Hospital and Hudson Equity Diversity and Inclusion Scholar in the Department of Pediatrics, reflect on why she co-authored “The Impact of Intersectional Discrimination and Stigma on HIV Care for African, Caribbean, and Black Women Living With HIV During the COVID-19 Pandemic in British Columbia: A Descriptive Study” — a must read for scholars, educators and clinicians committed to advancing equity in healthcare systems.

In this edition, Tatiana Sotindjo, Adolescent Medicine Specialist at the BC Children’s Hospital and Hudson Equity Diversity and Inclusion Scholar in the Department of Pediatrics, reflect on why she co-authored “The Impact of Intersectional Discrimination and Stigma on HIV Care for African, Caribbean, and Black Women Living With HIV During the COVID-19 Pandemic in British Columbia: A Descriptive Study” — a must read for scholars, educators and clinicians committed to advancing equity in healthcare systems.

Read Tatiana Sotindjo‘s bio

Tatiana Sotindjo

Dr. Tatiana Sotindjo is part of the pediatric care team at the Provincial HIV care program and consultant Adolescent Medicine Specialist at BC Children’s Youth Health Clinic. She was appointed as inaugural Hudson Scholar for Equity Diversity and Inclusion for the UBC Department of Pediatrics.

Dr. Tatiana Sotindjo is an exemplary leader in equity, diversity and inclusion, and in her clinical work in pediatric HIV care and addictions care. As the Hudson, ‘Scholar for Equity, Diversity and Inclusion she has been a leader, a mentor and an inspiration to residents and fellows from pediatrics, infectious diseases, medical microbiology and adolescent medicine. She advocates tirelessly for patients and staff facing racism and discrimination; she constantly challenges us to do better and never accepted the status quo as sufficient – as such, those around her have all been raised to a higher bar because of her impact and influence.

As a pediatrician, I care deeply about the health and well-being not only of the children and youth in my direct care, but also of the adults and extended community members who care for and raise them. This is particularly true for children living with and/or affected by HIV.

This was highlighted during the unique circumstances that occurred as a result of the COVID-19 pandemic. Although some experiences, such as school interruptions, shutdowns, and alterations of extracurriculars (if not cancellations), were widely shared, some were unique to children and youth who had, in their circle of care, adults affected by the intersection of sexism, HIV, and African, Caribbean, and Black ancestry (ACB). Speaking to parents and caregivers, it was clear in my clinical encounters that social and family strains were experienced on numerous fronts for women living with HIV. Not only were they uniquely experienced, but arguably more significant.

Together with Dr. Ojukwu and our group, we continue to document and further understand the resilience of ACB women living with HIV. Their voices were essential in understanding how to support them and their families.

Choosing an intersectional framework to understand the lived experience was particularly suited to this descriptive study. The women shared their experiences not through a single lens, but through the real plurality of human experience during a distinctive period of time. We hope this article contributes to acknowledging these realities and better preparing for future society-altering events in order to optimize support and resources.

The Impact of Intersectional Discrimination and Stigma on HIV Care for African, Caribbean, and Black Women Living With HIV During the COVID-19 Pandemic in British Columbia: A Descriptive Study

Authors: Emmanuela Ojukwu, Saima Hirani, Tatiana Sotindjo, Emily McKay, Ijeoma Okedo-Alex, Patience Magagula, Ava Pashaei, Ginikachukwu Marylinda Agudosi

Abstract

African, Caribbean, and Black women living with HIV (ACB WWH) in British Columbia experience discrimination on the basis of their race, sex, gender identity, sexual orientation, and HIV status. The various forms of stigma that ACB WWH experience intersect to create a uniquely marginalized experience that has negative consequences for quality of life and overall well-being. Eighteen semistructured interviews were completed with ACB WWH in British Columbia. Interviews were conducted by phone, Zoom, or in-person at the participant’s request. Participants consistently reported experiences of various forms of discrimination. There was additional stigmatization due to COVID-19 pandemic that negatively influenced the lives of ACB WWH. Interventions and resources are needed to support ACB WWH in navigating how to work through the multifaceted impacts of intersectional stigmatization. Efforts are needed to identify ways to continue the delivery of resources like social support groups throughout future pandemics.

Have you’ve published or come across valuable research on the praxis of REDI in medicine? Share it today.

We especially welcome submissions of research articles that explore equity, diversity, inclusion, justice, decolonization, Indigenization, or trauma-informed practices in medicine and healthcare.

Seed2STEM Summer Research Program for Indigenous Youth

International Women’s Day (2026)

2026 International Women’s Day Special Event: Safer Spaces, Stronger Teams

REDI’s Black Authors Book List

Celebrate the voices and stories of Black authors by exploring our curated book list. These works offer profound insights into the Black experience and its impact on history, culture, and society. Deepen your understanding of racial injustice and resilience, and join us in honoring the legacy of Black writers and their contributions to literature and beyond.

The Beautiful Struggle
by  Ta-Nehisi Coates 

Defining Moments in Black History: Reading Between the Lies
by Dick Gregory

Washington Black
by Esi Edugyan

The Book of Negroes
by Lawerence Hill

Do Better: Spiritual Activism for Fighting and Healing from White Supremacy
by Rachel Ricketts

Parable of the Sower
by Octavia E. Butler

The Message
by Ta-Nehisi Coates

Why I’m No Longer Talking to White People About Race
by Reni Eddo-Lodge

The Skin We’re In by Desdmon Cole

How to Be an Antiracist
by Ibram X. Kendi

I Know Why the Caged Bird Sings
by Maya Angelou

Rest Is Resistance: A Manifesto
by Tricia Hersey

The Will to Change: Men, Masculinity, and Love bell hooks

The Will to Change: Men, Masculinity, and Love
by bell hooks

Finding Me
by Viola Davia

Half-Blood Blues
by Esi Edugyan

So You Want to Talk About Race
by Ijeoma Oluo

Angry Queer Somali Boy: A Complicated Memoir
by Mohamed Abdulkarim Ali

Beloved
by Toni Morrison

Research Voices from the Field with Chelsey Perry

In this edition, Chelsey Perry, a Nisga’a First Nation scholar, a PhD candidate in the Department of Medicine, and researcher at the Indigenous Equity Lab, reflect on why they co-authored “‘Our bodies are sacred… the information we share with healthcare providers is sacred’: Envisioning the future of culturally safe healthcare systems for Indigenous women, Two-Spirit, Indigiqueer and gender diverse peoples”— a compelling call for current and future health-care providers to reflect on what culturally safe care can and should be.

In this edition, Chelsey Perry, a Nisga’a First Nation scholar, a PhD candidate in the Department of Medicine, and researcher at the Indigenous Equity Lab, reflect on why they co-authored “‘Our bodies are sacred… the information we share with healthcare providers is sacred’: Envisioning the future of culturally safe healthcare systems for Indigenous women, Two-Spirit, Indigiqueer and gender diverse peoples”— a compelling call for current and future health-care providers to reflect on what culturally safe care can and should be.

Read Chelsey Perry‘s bio

Chelsey Perry, MSc (she/they)

Chelsey Perry, MSc (she/they) is a citizen of the Nisg̱a’a First Nation registered through the village of Gingolx in the Northern BC. She currently lives, works, and learns on the traditional unceded homelands of the xʷməθkwəy̓əm, Sḵwx̱wú7mesh, and Səl̓ílwətaɬ Nations. Chelsey is an Indigiqueer PhD (c) in the Department of Medicine at the University of British Columbia. At the Indigenous Equity Lab, Chelsey’s research focuses on Indigenous health, gender equity, 2SLGBTQQIA+ health, sexual and reproductive health, rematriation, climate justice, and health policy. Chelsey is on the National Steering Committee for Indigenous Climate Action, an executive committee member for the Nisg̱a’a Ts’amiks Dancers, a Nisg̱a’a dancer, and an artist.

“Our bodies are sacred… the information we share with healthcare providers is sacred” is rooted in lived experience, relationship, and responsibility. As a BC First Nations community member, scholar, and student, I have seen, in my own life and through the stories shared by Indigenous women, Two-Spirit, Indigiqueer, and gender-diverse community members, how healthcare spaces are often unsafe, dismissive, and deeply harmful. These experiences shape not only how people move through healthcare systems, but whether they seek care, how much they feel able to share, and whether they leave feeling held or harmed.

Foundational documents such as the Truth and Reconciliation Commission of Canada, the National Inquiry into Missing and Murdered Indigenous Women, Girls, and 2SLGBTQQIA+ People, and the In Plain Sight report in British Columbia all clearly name Indigenous-specific racism in healthcare as a determinant of health. Internationally, the United Nations Declaration on the Rights of Indigenous Peoples affirms Indigenous Peoples’ rights to health, dignity, culture, and self-determination, yet there often remains a gap between what has been named and what has been meaningfully changed within our health systems. This article responds to calls to action and justice from foundational documents by centering Indigenous voices as sources of wisdom, vision, and possibility. As part of a larger study called Amplify, the research created space for Indigenous participants to gather through art-making, storytelling, and sharing circle protocols guided by Indigenous Elders. In that space, people spoke about experiences in healthcare and their dreams for the future of healthcare that is rooted in relationality and where Indigenous bodies, identities, and health are treated as sacred.

I co-first authored this work alongside my supervisor, Dr. Brittany Bingham, and our relationship as two BC First Nations women is central to why and how this article exists. Indigenous mentorship is not simply academic guidance; it is relational, intergenerational, and grounded in care. Writing this paper together was an intentional act of Indigenous-led scholarship, shaped by trust, reciprocity, and shared accountability to community. As a Nisg̱a’a student working alongside a shíshálh health leader, we carry distinct teachings from our Nations, yet we are connected through shared responsibilities to land, to our communities, and to those who will come after us. That relationship shaped how this work was held, how stories were witnessed, and how knowledge was carried forward.

For those in medicine, this article is an invitation to understand the ancestral wisdom Indigenous women, Two-Spirit, Indigiqueer, and gender diverse Peoples carry and our dreams of what relational health could look and feel like. It asks readers to consider cultural safety not as a checklist or training requirement, but as an ethical practice rooted in humility, reflection, and relationship. It challenges healthcare systems to move beyond generalized equity approaches and to recognize Indigenous Peoples as distinct rights-holders whose sovereignty and knowledge systems must meaningfully shape medical education, policy, and practice.

‘Our bodies are sacred… the information we share with healthcare providers is sacred’: Envisioning the future of culturally safe healthcare systems for Indigenous women, Two-Spirit, Indigiqueer and gender diverse peoples

Authors: Brittany Bingham^a,c,1 ∙ Chelsey Perry^b,c,1 ∙ Sasha Askarian^c ∙ Logan Burd^c,d ∙ Dionne Paul^c ∙ Elder Roberta Price^a,c

Abstract

Purpose

In Canada, the First Nations, Métis and Inuit have historically experienced – and continue to experience – significant challenges associated with accessing equitable and safe healthcare that is rooted in racism and stigma against Indigenous peoples. Previous research demonstrates a lack of culturally safe and accessible health services available to Indigenous peoples. This study sought to understand Indigenous women, Two-Spirit, Indigiqueer and gender diverse (IW2SIQGD) peoples’ visions and dreams of what equitable and culturally safe healthcare spaces could look and feel like by utilising Indigenous art-based methods of inquiry and the power of storytelling.

Methods

The three art-based workshops occurred on the traditional and unceded territories of the xʷməθkʷəy̓əm (Musqueam), Sḵwx̱wú7mesh (Squamish), and səlilwətaɬ (Tsleil-Waututh) nations (Vancouver, British Columbia). The first workshop involved host nation protocol, a meal and discussing art as a method of storytelling. The second workshop focused on making moccasins. During the third workshop, participants continued working on their moccasins and an Elder led a 2-hour semi-structured sharing circle. Participants were asked questions about their dreams of what equitable and culturally safe healthcare spaces could look and feel like.

Main findings

The wisdom and recommendations of IW2SIQGD peoples were categorised into five broad themes related to Indigenous experiences of accessing healthcare and their perspectives on what culturally safe healthcare should look and feel like: 1) Connecting to ancestral knowledge; 2) Cultural safety, humility and anti-racism; 3) Our bodies, identities and health are sacred; 4) Relationality; and 5) Envisioning the future. The practical knowledges drawn from the vibrant dreams of IW2SIQGD peoples emphasise the necessity and value of Indigenous-led healthcare systems. Indigenous knowledges and ways of being are the medicine we need to see reflected in healthcare systems.

Principal conclusion

When Indigenous peoples’ voices are amplified, their ancestral knowledge becomes the medicine that needs to be seen in healthcare spaces. It was witnessed throughout this study that Indigenous art is a rigorous research method. It is recommended that all healthcare providers be trained in culturally safe, trauma-informed and gender-informed care practices. Healthcare bodies are urged to uplift Indigenous voices in the creation of culturally safe clinical guidelines, health policy in British Columbia and Canada, and invest in accountability measures within health systems to eliminate Indigenous-specific racism.

Events

Parts Known & Unknown: Exploring the Borders of Truth, Reconciliation and Redress

Continue Learning

Read Tatiana Sotindjo‘s bio

Authors: Emmanuela Ojukwu, Saima Hirani, Tatiana Sotindjo, Emily McKay, Ijeoma Okedo-Alex, Patience Magagula, Ava Pashaei, Ginikachukwu Marylinda Agudosi

Abstract

Read Chelsey Perry‘s bio

Authors: Brittany Binghama,c,1 ∙ Chelsey Perryb,c,1 ∙ Sasha Askarianc ∙ Logan Burdc,d ∙ Dionne Paulc ∙ Elder Roberta Pricea,c

Abstract

Methods

Main findings

Principal conclusion

Authors: Brittany Bingham^a,c,1 ∙ Chelsey Perry^b,c,1 ∙ Sasha Askarian^c ∙ Logan Burd^c,d ∙ Dionne Paul^c ∙ Elder Roberta Price^a,c