All people deserve the right to a home, health and happiness. This is a sacred teaching practiced by Indigenous Nations across the coast of Vancouver Island. Despite this fundamental belief, intergenerational trauma within Indigenous families after centuries of colonization has led to a rampant homelessness crisis. Indigenous homelessness means more than lacking access to four walls: it is the inability to maintain connections with family, community, ancestry, traditional practices, identity and culture.

In Indigenous cultures, Elders are community counselors, knowledge keepers, cultural advisors and spiritual leaders. They are esteemed members of the community, yet they are the most vulnerable group in Canada’s aging population crisis. Indigenous Elders are especially at risk of being taken advantage of, and many lack access to critical resources like housing, finances and food security. The lasting traumatic and health effects of the COVID-19 pandemic have made these situations much worse.

As a culture at the dawn of breakthrough technologies like Artificial Intelligence (AI) and machine learning, we know that preserving our history is just as important as building our future. Colonialism and the residential school system has all but erased Indigenous spoken languages in Canada. Traditionally passed down by community Elders, they are now at risk of being lost with these older generations.

For Indigenous Peoples, traditional regalia holds deep cultural significance. Whether worn at family gatherings, communal events, or ceremonies like Pow Wows, these garments are expressions of identity, pride, and ancestry. Ribbon dresses, shirts, and skirts are particularly iconic in First Nation and Métis cultures, often personalized with meaningful colors and designs. While these garments are widely recognized, the traditional knowledge of how to craft them is at risk of being forgotten.

Indigenous activism is growing, and young leaders in First Nations communities are stepping up to ensure the next generation carries forward traditional practices and cultural celebrations. The Mohawks of Akwesasne are among those championing efforts to bring back Akwesasronon culture and language, starting with their youngest members in the classroom. However, the community currently doesn’t have youth groups dedicated to preserving traditional Mohawk social and ceremonial singing or teaching culture through performance and drama.

For 14,000 years, the Heiltsuk language (Haíɫzaqvḷa) has been a cornerstone of Indigenous identity, culture, and way of life in Heiltsuk territory on the Central Coast of British Columbia. Despite its deep roots, like many Indigenous languages, it has seen a sharp decline in fluent speakers.

Language is at the heart of culture, carrying the spirit, traditions, and identity of a people. For Indigenous communities working to reclaim their heritage, revitalizing language is more than just education – it is what ties individuals to their ancestors, their land, and traditional ways of knowing. However, access to language programs remains a significant challenge for many communities.

The Peskotomuhkati Nation at Skutik in New Brunswick has long been committed to preserving its history, language, and culture. In 2018, the Canadian federal government transferred ownership of Camp Chiputneticook to the Nation. The property includes a historic lodge that is deeply tied to Passamaquoddy heritage and home to over 100 artefacts such as tools, beaded clothing, jewelry, woven baskets, and canoes, making it the first known collection of Passamaquoddy artefacts.

The Kooshkopayiw (Awakening) Arts Collective, a vibrant community of Métis artists, is dedicated to preserving and promoting Métis culture through the power of art. Their mission is rooted in the belief that art is not only a way to express identity but also a means to keep traditions alive for future generations.

Like many Indigenous communities, Oneida Nation of the Thames in Ontario is facing a language crisis. With only 23 fluent first-language speakers remaining - all over the age of 65 - the community knows that time is running out to pass down their language to the next generation. Most of these speakers are limited in their ability to serve as teachers, making it even more urgent to create a plan to preserve their language.