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ORIGINAL ARTICLECulturally Relevant Physical Activity through Elders
in Motion: Physical Activity Programming for Older
Aboriginal Adults in the Northwest Territories, Canada
Lauren A. Brooks-Cleator 1&Audrey R. Giles 1
Published online: 28 September 2016
#Springer Science+Business Media New York 2016
Abstract The 2011 National Household Survey found that the number of Aboriginal peoples in
Canada aged 65 and over has increased by over 4 6 % since the 2006 CanadianCensus (Statistics
Canada 2011). Despite this dramatic increase in olde r Aboriginal peoples, there is a dearth of
research concerning this cohort, especially r egarding their engagement with physical activity.
Using a case study methodology, this research s ought to examine if the Northwest Territories
(NWT) Recreation and Parks Association ’s (NWTRPA) Elders in Motion (EIM) program is
culturally relevant for the participants. For this research we used a postcolonial theoretical
framework since many of the participants in EIM are Aboriginal older adults and have experi-
enced, and continue to experience, the effects o f colonialism. To address this aim we conducted
nine semi-structured interviews with EIM pr ogram leaders and NWTRPA staff, and supplement-
ed these with archival research of EIM program documents. The findings show that the NWTRPA
has adapted many EIM program documents for the pa rticipants and thus attempts to be culturally
relevant for the participants. There are, however, aspects of the p rogram that are not culturally
relevant and actually reinforce colonialism, specifically with the program content (i.e. activities
that are a part of EIM). In light of these findings , recommendations are offered for the NWTRPA
on how the EIM program can become more culturally relevant for its Aboriginal participants.
Keywords Aboriginal peoples .
Cultural relevance .
Older adults .
Physical activity
The 2011 National Household Survey found that the number of Aboriginal
1peoples in Canada
aged 65 and over has increased by over 46 % since the 2006 Canadian Census (Statistics
J Cross Cult Gerontol (2016) 31:449 –470
DOI 10.1007/s10823-016-9307-z
1The term Aboriginal refers to First Nations, Inuit, and Métis peoples living in Canada, while the term Indigenous
is used to make reference to Indigenous peoples in the rest of the world and to be consistent with what is used in
the literature.
* Lauren A. Brooks-Cleator
1 School of Human Kinetics, University of Ottawa, Montpetit 420B, Ottawa, ON K1N 6N5, Canada Canada2011). Despite this dramatic increase in older Aboriginal peoples, there is a dearth of
research concerning these cohorts (Jervis 2010;Wilsonetal. 2011), especially regarding its
members ’engagement with physical activity (Young and Katzmarzyk 2007). For older adults
(65+ years of age), physical activity programs have been shown to improve physical, social,
and mental health (Taylor et al. 2004). However, given the older Aboriginal populations ’
2
unique determinants of health (Waldram et al.2006) and history with colonialism, it is
especially important to have physical activity programs that are developed or adapted in ways
that are culturally relevant and respect Aboriginal peoples ’histories and the impacts of
colonization (Giles and Darroch 2014).
For this research, we examined the Northwest Territories (NWT
3) Recreation and Parks
Association ’s (NWTRPA) Elders 4in Motion (EIM) program. The research objective for this
project was to examine if EIM is culturally relevant for its participants, who are mainly
Aboriginal older adults. Given that Aboriginal older adults ’lives continue to be influenced
by colonialism, we used postcolonial theory (Young 2001) to guide this research. This
theoretical approach allows for recognitio n and critique of the power imbalances that
are inherent in policies, practices, and ideologies (Young 2001), especially those
related to health and physical activity. Emp loying a case study methodology, we used
semi-structured interviews and archival research as data collection tools and analyzed
the data using thematic analysis.
Situating the Research
The NWT is a very diverse area of Canada. It is 1,143,793 km 2and has a population of about
41,462 people (Statistics Canada 2014b), over half of which identify as Aboriginal persons
(Statistics Canada 2014a). Older adults (65 years and over) make up 5.7 % of the population,
though the median age is 32.3 years (Statistics Canada 2014b). There are 33 communities in
the NWT, the capital and largest of which is Yellowknife (Government of the NWT [GNWT],
n.d. ). In the smaller communities, the residents are mainly Aboriginal peoples (GNWT n.d.).
The NWT ’s diversity is well illustrated by the fact that it is the only province or territory in
Canada where there are 11 official languages; nine of these are Aboriginal languages and the
other two are English and French (GNWT 2013). Additionally in the NWT, 54 % of
Aboriginal adults and 13 % of non-Aboriginal adults do not have a grade twelve education
(NWT Literacy Council n.d.) and the 2011 National Household Survey found that in the NWT
14.5 % of Aboriginal peoples reported an Aboriginal language as their first language (Statistics
2We u s e Bpopulations ^(plural) to recognize the diverse Aboriginal groups that make up Canadian Aboriginal
populations.
3Definitions of acronyms used in the paper. ALEP: Active Living Exercise Program
APS: Aboriginal Peoples Survey
CCAA: Canadian Centre for Activity and Aging
EIM: Elders in Motion
GNWT: Government of the Northwest Territories
NWT: Northwest Territories
NWTRPA: Northwest Territories Recreation and Parks Association
RHS: First Nations Regional Health Survey
4The term Elders is used in this paper to discuss older adults living in the NWT. We use this definition based on
its use by the NWTRPA, while understanding that an Elder in Aboriginal cultures has a different and significant
meaning.
450 J Cross Cult Gerontol (2016) 31:449–470 Canada2014a). Consequently, the NWT is comprised of very diverse groups of people with
varying languages and resources. As such, health promotion and physical activity programs
must cater to the needs of all of these groups.
Elders in Motion: History and Structure
In the fall of 2009, the NWTRPA partnered with the Canadian Centre for Activity and Aging
(CCAA) to develop EIM. EIM now uses CCAA ’s evidence-based Home Support Exercise
Program, which is now called the Active Living Exercise program (ALEP). This program
consists of 10 easy and effective exercises (Johnson et al. 2003) and was initially developed
mainly for older adults in southern Canada. The NWTRPA and the CCAA adapted the ALEP
for the smaller, rural, and remote communities in the NWT by incorporating more plain
language into EIM documents and using northern people, themes, and music in the documents
and audio/visual material. It is important to note that the use of plain language is not used to
undermine the intelligence or literacy of readers, but is used to ensure that documents are
accessible to as many readers as possible (NWT Literacy Council n.d.). In addition to the ALEP,
EIM also includes a Balls and Balance activity, which uses small, lightweight exercise balls and
stretching motions to improve Elders ’balance and stability. EIM has three main objectives:
1. To improve access to physical activity opportunities for Elders living in the NWT,
2. To develop a training manual for program leaders and accompanying video for EIM, and
3. To deliver training of EIM to various health and recreational leaders, and students in the NWT (CCAA n.d.).
EIM is generally run in a group setting in recreation, community, or health centres
and is often run alongside other programs for Elders; however, it can also be used in
Elders ’homes. EIM is a very flexible program for program leaders to implement in
their communities, as it is up to the program leaders to decide when it is best to offer
the program. Generally, EIM is offered at the same time each week, but it is typically
not often offered in the summer months due to many of the Elders being out on the
land and away from community centres. To run EIM, community members rely on the NWTRPA for training, partial funding, and
support with program development. The Active Communities Coordinator of the NWTRPA
provides training, which was developed in partnership with the CCAA, to community health
and recreation staff to implement the program in their own communities (NWTRPA n.d.).
Training of the program leaders for EIM includes the ALEP and various other activities, such
as Balls and Balance and workshops on how to coordinate Elders programming in their
community. A new and not yet fully developed part of the program is that the Active
Communities Coordinator visits the communities to discuss opportunities for Elders ’physical
activity. This was initiated to explore the ways that recreation leaders, community health
representatives, home support workers, and others in the community can help encourage
Elders to be more active and to understand more about what the Elders are interested in doing. The NWTRPA also organizes a Training Gathering for EIM program leaders and
participants, which has been held twice in the past four years. The Training Gathering
is a chance for those involved with EIM, such as program leaders and Elders, to all
get together in one place and participate in the various training workshops, such as
J Cross Cult Gerontol (2016) 31:449 –470 451 ALEP and Balls and Balance, and to share their stories about the program. There is
also an awards ceremony that recognizes Elders who have been nominated by their
communities to receive an Active Elders Award for their involvement in the commu-
nity and their participation in an active lifestyle (NWTRPAn.d.). While there was an
evaluation of EIM completed in 2010 (Glacken 2010), to date, the program has not
been evaluated since including the CCAA ’s program and the the cultural relevancy of
the NWTRPA ’s adaptation of EIM has not been explored.
Literature Review
In order to situate this research in the current body of literature, here we will provide an
overview of the current state of older Aboriginal peoples ’health. We will also examine
physical activity for older Aboriginal peoples. Following this, we will explore cultural
relevancy in relation to physical activity programs for Aboriginal peoples.
State of Older Aboriginal Peoples ’Health
Populations of Aboriginal older adults are increasing (Statistics Canada 2011); importantly,
older Aboriginal peoples suffer from chronic diseases, such as heart problems, hypertension,
diabetes (Ghosh and Gomes 2011), and arthritis, at double or triple the rates of non-Aboriginal
seniors (Health Canada 2002). Since the Western biomedical model of health privileges
physical health, there are many aspects of Aboriginal wellness that it does not consider. For
example, for older Aboriginal peoples, successful aging does not just mean being in good
physical health; it also means Bbeing active in the community, passing down knowledge and
wisdom ^(Jervis 2010, p. 301). Thus, in order to have successful programs to maintain or
improve older Aboriginal adults ’health, it is important for such programs to consider holistic
definitions of health and successful aging and to respect and recognize their implications for
Aboriginal older adults ’health. As a result, physical activity programs, which are common
elements of health promotion programs for older adults, should also take these issues into
consideration.
Physical Activity for Older Adults
It is commonly accepted that physical activity has many important physiological and psycho-
logical health benefits, especially for older adults. Endurance exercise has been shown to
promote great improvements in cardiovascular health for older adults and research has
demonstrated the importance of strength training in reducing the incidence of falls (Health
Canada 2011;Tayloretal. 2004). In addition to improving physical health, physical activity
has also been shown to have significant impacts on improving emotional, cognitive, social,
and perceived physical function in older adults (Taylor et al. 2004). Regardless of the known
benefits that physical activity has on health, many older adults are relatively inactive (Ashe
et al. 2009). Taylor et al. ( 2004) argued that it is often difficult to develop an effective and
successful physical activity intervention program for older adults because of low retention
rates. It can be especially difficult for older Aboriginal populations to participate in programs
due to the impacts of colonization and the dominance of Western models of physical activity
(Beatty and Berdahl 2011).
452 J Cross Cult Gerontol (2016) 31:449–470 Physical Activity for Aboriginal Adults
In the past, the activities required for daily living, such as living off of the land, used
to involve high levels of physical exertion for Aboriginal peoples (Waldram et al.
2006). A decline in physical exertion for daily living tasks has resulted from many
colonial policies, such as residential schools, the Indian Act, and the Canadian reserve
system. These policies 1) prevented manyAboriginal children from learning the
cultural practices that would enable the m to live off of the land, 2) legitimized
Eurocentric forms of physical activity and u ndermined Aboriginal physical practices
(Forsyth 2007), and 3) and reduced the opportunities to live off of the land by taking
away and restricting Aboriginal peoples’ rights to land. Additionally, a much more
technologically-reliant society has resulte d in less physical active lifestyles, where
skidoos have replaced the requirement f or great deal of walking, and stores have
largely replaced the demand for hunting and fishing, all of which have led to more
sedentary lifestyles (Waldram et al. 2006). Although many Aboriginal older adults in
the NWT still participate in land-based activ ities (e.g., hunting, trapping, etc.), there
has still been a significant decline in the number of Aboriginal older adults who live
traditional lifestyles (Waldram et al. 2006). The transformation from a traditionally
active lifestyle to a more sedentary lifestyle for Aboriginal peoples has had significant
health implications for these populations (Earle 2011), such as those mentioned in the
above section on Aboriginal older adults ’health.
There have not been many studies conducted to measure the actual amounts of physical
activity performed by Aboriginal peoples, and many of them have strong limitations. The
Aboriginal Peoples Survey (APS), conducted in 1991, showed that 54 % of Aboriginal adults
in Canada participated in leisure-time physical activity, which was measured as participating in
sports, recreation, games, and dance (Statistics Canada 1993); the activity levels were not
defined (Statistics Canada 1993). The First Nations Regional Health Survey (RHS), which was
conducted from 2002 to 2003, however, found that only 21 % of First Nations adults
participated in moderate to vigorous activity levels (indicated by an increase in heart rate
and breathing) for at least 30 min per day for 4 days a week (Young and Katzmarzyk 2007).
This is less than the 150 min per week of vigorous physical activity that is recommended by
the Canadian Physical Activity Guidelines (Canadian Society for Exercise Physiology 2015).
Significantly, the aforementioned surveys rarely included questions regarding olderAboriginal
adults ’physical activity participation. Physical activity was also not measured in other health
surveys that have been conducted with Aboriginal peoples, such as in the second APS in 2001,
the RHS in 1997 (Young and Katzmarzyk 2007), and the third APS in 2012 (see Statistics
Canada 2012).
Despite relatively low levels of reported physical activity, there have been many physical
activity initiatives that have been implemented in Aboriginal communities (mainly for youth),
often by non-Aboriginal health professionals. Unfortunately, many non-Aboriginal health
professionals have not demonstrated cultural relevancy and programs have not been successful
in increasing physical activity (Kirby et al. 2007). These programs are often not sustainable, as
government funding is typically sporadic and inconsistent and does not necessarily address the
needs of each specific community. The programs ’staff members are often ever-changing and
attempt to run Westernized programs that further perpetuate colonial practices by producing
Western knowledge of physical activities as superior and do not consider the community
members ’approaches to health and wellness (Kirby et al. 2007).
J Cross Cult Gerontol (2016) 31:449 –470 453 Culturally Relevant Physical Activity Programs for Aboriginal Communities
While cultural safety is emerging as the favoured approach for physical activity programs that
are conducted with Aboriginal populations (Giles and Darroch2014), we felt that is was
appropriate for this research to explore the cultural relevancy of EIM and not the cultural safety
of it. Many concepts that are related to addressing culture in health care/health promotion (e.g.,
cultural appropriateness, relevance, sensitivity, competence, and safety) are on a continuum
(Brascoupé and Waters 2009). Cultural relevancy and cultural appropriateness are a part of
cultural safety; however, cultural safety goes beyond cultural relevancy and other concepts in
that it 1) transfers the power to define the quality of the program to the participant and 2)
focuses on how the program leader needs to reflect on his/her own culture and position of
power (Brascoupé and Waters 2009). Conversely, in culturally relevant and culturally appro-
priate approaches, the onus is on the provider to meet the participants ’cultural needs (Halas
et al. 2013; Kreuter et al. 2003). In their discussion on how to provide culturally appropriate –
and we suggest culturally relevant as well –programs and materials, Kreuter et al. ( 2003)
emphasized that Bhealth [promoters/providers/educators] must be able to identify and describe
cultures and/or subcultures within a given population, understand how each relates to health
behavior, and apply this knowledge in planning and development activities ^(p. 134). We
cannot address cultural safety in our research since (as we discuss below) we did not
specifically interview the participants and could not determine if they felt safe in relation to
their culture(s) within the program, which we acknowledge is a limitation in our study. As
such, we instead focused on cultural relevancy. While there have been many studies that have addressed the adaptation of programs and the
challenges and success factors of health initiatives and youth programs in Aboriginal com-
munities (see Lang et al. 2010; Pigford et al. 2013; Rose and Giles 2007; Rovito and Giles
2013 ; Valentine et al. 2003), there is little known about programs that are focused on Elders.
Kreuter et al. ( 2003) discussed five common strategies for enhancing cultural appropriateness,
which we believe can also be applied to cultural relevancy: peripheral, evidential, linguistic,
constituent-involving, and sociocultural. Peripheral strategies are those used to make program
documents more relevant for the population through the use of certain colours, images, fonts,
pictures, etc. that reflect the group ’s culture (Kreuter et al. 2003). Evidential strategies are
typically used to present health data pertaining to a certain group to reflect the impact of a
health issue on that group (Kreuter et al. 2003). Linguistic strategies are those used to make
programs more accessible by providing them in the primary language of the group, usually
through translation of documents (Kreuter et al. 2003). Constituent-involving strategies
involve including the population in the development, implementation, and evaluation of a
program (Kreuter et al. 2003). Finally, sociocultural strategies are used when Bagroup ’s
cultural values, beliefs, and behaviours are recognized, reinforced, and built upon to provide
context and meaning to the information and messages about a given health problem or
behaviour ^(Kreuter et al. 2003,p.136).
Many authors have discussed the importance of strategies similar to constituent-involving
and sociocultural. To create or adapt physical activity programs for Elders, input from
community members, including Elders themselves, should be a meaningful part of the
development and implementation process (Sutherland et al. 2007; Wallerstein and Duran
2006 ; Wesley-Esquimaux and Calliou 2010). Such involvement can encourage the inclusion
of culturally relevant activities and can lead to programs that are sustainable in the long-term
(Kirby et al. 2007). It is important to note that while it is important to include traditional
454 J Cross Cult Gerontol (2016) 31:449–470 activities in physical activity programs for/with Aboriginal peoples, participants may also
request that Western physical activities (e.g., yoga, aerobics) be included in physical activity
programs (Kirby et al.2007). Addressing Elders ’self-identified needs avoids the perpetuation
of the effects of colonialism, such as the assumption that non-Aboriginal peoples know what is
best for Aboriginal peoples and that Western knowledge is the only legitimate knowledge
(Jervis 2010; Kirby et al. 2007). Thus, using constituent-involving and sociocultural strategies
and having Elders identify and help to identify ways to address their self-determined health
issues beyond those that are physical in nature can be considered promising practices for
physical activity promotion programs for Aboriginal older adults.
Theoretical Framework
This research was informed by postcolonial theory. McEwan ( 2009) identified postcolonial
theorists ’four core strategies: destabilizing dominant Ethnocentric discourses; challenging how
these discourses are created; critiquing Bthe spatial metaphors and temporality employed in
western discourses ^(p. 26); and recovering the voice of and giving power to the marginalized,
the oppressed, and the dominated. This research fits within McEwan’ s first strategy. We critically
analyze how EIM was developed based on Westernized norms of physical activity. By examining
a physical activity program that was originally developed for white older adults in southern Ontario
and was then adapted for (mainly) Aboriginal ol der adults in the NWT, we destabilize these norms
by exploring how it can be developed to be more culturally relevant for the participants. As non-Aboriginal researchers, this approach guided us by helping us to be cognizant about
our position as non-Aboriginal researchers, to respect Aboriginal peoples ’culture and history
of colonialism, to collaborate with the NWTRPA to ensure the research reflected its objectives,
and to listen and learn from their knowledge and the program leaders ’knowledge. Also, when
working towards a goal, such as culturally relevant physical activity programs for Aboriginal
peoples, Smith ( 1999) noted the importance of alliances between Aboriginal and non-
Aboriginal groups. As members of a Canadian university, we are in a position where we
can be allies to Aboriginal peoples by listening and providing support and resources while
working towards cultural relevancy. Postcolonial theorists efforts are focused on Bregaining political, cultural, economic and
social self-determination …[and] requires the dismantling of colonialism as the dominant
model on which society operates ^(Mundel and Chapman 2010, p. 167). Self-determination
means Bthe right of the people to freely pursue its economic, social and cultural develop-
ment …founded on the principle of equality and non-discrimination …to be in control of their
lives and their own destiny ^(Henriksen 2001, pp. 10, 14). Based on the assumption of
Western superiority (Battiste 1998), Western colonial policies regarding healthcare, education,
language, spirituality, traditions, etc. have been and continue to be used in attempts to control
Aboriginal peoples, including their physical practices (Forsyth 2007). While there has been a
paradigm shift in recent years that has resulted in increased recognition and respect of
Aboriginal peoples ’rights in some areas (such as education and healthcare), there are still
key areas in which the need for Aboriginal peoples ’right to exercise self-
determination is overlooked, such as physical activity. Western knowledge remains
the dominant form of knowledge, even in the wake of critiques surrounding the
damaging impacts of Western power and discourses within physical activity (Forsyth
2007; Giles et al. 2010; Paraschak 1998).
J Cross Cult Gerontol (2016) 31:449 –470 455 Participation in Westernized physical activity and recreation for Aboriginal peoples are
often embedded in colonial practices (Forsyth 2007) that focus solely on the physical aspects
of health, such as having exercise classes, standardized programs, competitions, and coaches
that aim to discipline Aboriginal bodies so as to meet the Westernized ideal of an athletic,
healthy body (Warren et al. 2005). These pursuits of physical activity are typically structured
around a one-size-fits-all program with little possibility for the participants to have ownership
and control over the program. Physical activities for Aboriginal peoples are often promoted as
fostering freedom, expression, and ownership over the body, but colonial powers still practice
control over their bodies, which hinders Aboriginal peoples ’efforts towards self-determination
(Forsyth 2007). It is through the theoretical framework of postcolonialism that we pursued our
research on the adaptation of a physical activity program for Aboriginal older adults.
Methodology
Exploratory case studies are often used in qualitative research to study topics that have had
little previous research done on them or are not well understood (Gagnon 2010). These case
studies are conducted in hopes of developing further inquiry into similar cases (Yin 1994). The
purpose of a case study is for the researcher to understand a social situation, event, program,
activity, etc. in a single or multiple social setting(s) (Bloor and Wood 2006). As such, we chose
to conduct an exploratory case study of the NWTRPA ’s EIM program because there has been
very little research conducted on physical activity programs for Aboriginal older adults;
consequently, an exploratory case study was the most appropriate methodology to employ.
Before the study commenced, we obtained a research license from the Aurora Research
Institute, which is required for research in the NWT, and ethics approval from the Research
Ethics Board at our university.
Methods
A common component of a case study is the use of multiple methods for collecting data (Bloor
and Wood 2006; Tellis 1997). The methods we used for our data collection were semi-
structured interviews (Ayres 2008) and archival research (Patton 2002). Semi-structured
interviews use an interview guide (Kvale and Brinkmann 2009) that can range from being
fairly structured with specific questions to just being a list of topics that the researcher wishes
to cover (Ayres 2008). In a semi-structured interview the researcher typically asks open-ended
questions to elicit responses from the participants. Benefits of using this type of interview are
that probes can be used to gain further information and to learn about participants ’experiences,
opinions, interpretations, etc. (Ayres 2008). Patton ( 2002) noted that archival research can
produce detailed, useful data about organization or programs, which is why we used this for
our research on EIM. There is an abundance of sources that can be used for archival research,
including annual reports, emails, evaluations, brochures, presentations, manuals, photos, etc.
Prior to conducting the research, the first author attended the EIM Training Gathering in
February 2013 to learn about the program and to meet program leaders and participants from
across the NWT who were involved with EIM and has participated in additional EIM Training
Gatherings since the completion of the research project. The opportunity to build relationships
with EIM program facilitators and to gain knowledge about the program assisted us in the
456 J Cross Cult Gerontol (2016) 31:449–470 subsequent data collection and is cited as an important aspect of research with Aboriginal
peoples (Castleden et al.2008).
Sampling
To identify research participants, we used judgement sampling, a common sampling technique
(Marshall 1996), for EIM program coordinators and NWTRPA staff members. Judgement
sampling is also known as purposive sampling and involves actively selecting participants
based on certain criteria that the researcher establishes, which makes it a more efficient strategy
(Tongco 2007). Given the time and resource constraints of this research, in concert with the
NWTRPA staff members, we decided that the research would focus on the EIM program
leaders ’perspectives. As a result, our specific selection criteria for the program leaders were that
they had to be either past or current program leaders for EIM and had to have completed EIM
training provided by the NWTRPA. The Active Communities Coordinator of the NWTRPA
helped us to identify the program leaders that met our inclusion criteria. The program leaders
were from the communities in the NWT that had an EIM program in the past or at the current
time of the study since not all communities in the NWT have a reoccurring EIM program. There
were other communities with past EIM programs; however, they were not included due to the
program leader moving away or not responding to multiple contact requests. There were a total of seven program leaders included in the study (six women and one man)
from five communities across the NWT, which range in population from approximately 80
people to over 700 people (NWT Bureau of Statistics 2012). Often there is only one EIM
program leader in a community; however, some of the larger communities have more than one.
Since health and recreation staff in smaller NWT communities often have multiple responsi-
bilities and manage various programs and initiatives, the program leaders came from diverse
careers. The participants included two Community Health Representatives, one Home Support
Worker, and four Recreation/Health Promotion Coordinators, four of whom are Aboriginal and
three of whom are non-Aboriginal. The program leaders who participated had all resided in the
NWT for a significant amount of time and thus were familiar with community traditions,
Elders in the community, and the workings of the community. It is important to mention that
there may be issues of bias and reliability with judgement sampling since the Active Com-
munities Coordinator provided us with the information for the program leaders; however,
through the EIM annual reports, we were able to cross-reference and confirm the communities
that had an EIM program. We also believe that for our particular study judgement sampling
was the most efficient form of sampling (Tongco 2007) since the number of communities with
an EIM program and the number of program leaders was so small.
We also included two NWTRPA staff members in the research. The sampling criteria for
the staff were that they had to be involved with EIM and work for the NWTRPA. As a result,
the Active Communities Coordinator and the Executive Director were included in the study.
Data Collection
Due to the vast distances across the NWT, the interviews with the program leaders were
conducted over the phone and those with the NWTRPA staff were conducted in person at the
NWTRPA office in Yellowknife. Since this research was fully supported by the NWTRPA
staff members, we developed the interview guide the for program leaders with the NWTRPA ’s
staff members ’assistance (see the Appendix for the interview guides).
J Cross Cult Gerontol (2016) 31:449 –470 457 From May to June, 2013, the first author was fortunate to base herself out of the NWTRPA’s
office in Yellowknife, where sh e served as a volunteer while she also collected most of the data.
The interviews lasted between 25 to 60 min. Eight of the interviews were audio-recorded;
however, one participant asked to not be audio-recorded, so written notes were taken instead.
The first author transcribed all the recorded interviews verbatim and the participants were
provided with a copy of the transcripts. The par ticipants were provided with two weeks in which
to return the transcripts to us with any feedbac k that they had; however, none of the participants
provided any feedback. Participants ’names appear with permission and for those who did not
want their name to be used, we assigned t hem pseudonyms or anonymized their quotes.
5
To supplement the data from the interviews, to ensure that we sufficiently reviewed all of the
program documents that are availa ble to program leaders, and to cross-reference the information
about the progression of EIM, we also conducted arc hival research. We did this by identifying and
obtaining documents related to the NWTRPA and EIM. We analyzed annual reports from 2009 to
2013, a previous evaluation of EIM that had be en completed by a consultant in 2010, booklets
about Balls and Balance and ALEP, and manuals for training program leaders.
Analysis
We used thematic analysis to analyze the transcri pts from the semi-structured interviews and the
documents from the archival research. Thematic analysis is used to uncover and report recurring
patterns in data (Braun and Clarke 2006). The authors independently reviewed the transcripts,
coded the data, and then co-developed themes to support the rigor of the study. We followed
Braun and Clarke ’s( 2006) six-step approach to thematic analysis. In the first phase, we immersed
ourselves in the data to become familiar with the details that were in them; we did this by repeated
active reading and searching for patt erns, themes, etc. (Braun and Clarke 2006). The second phase
involved creating the initial set of codes to use from the data by coding for as many emerging
patterns as possible (Braun and Clarke 2006). For the second phase, we used selective coding
(Boeije 2010), as we were sensitized to certain codes b ased on using a theoretical framework of
postcolonialism and our literature review of culturally relevant health and physical activity
programs. We identified these codes by separatel y going through the interview transcripts and
program documents multiple times and highlighting areas that related to our project goals.
Next, the third phase involved looking at the broader themes in the data rather than codes,
which involved looking at the relationships between codes and sorting the codes into potential
themes (Braun and Clarke 2006). Once we found the initial codes, we started to make
connections between codes to group them into potential themes, such as Bprogram content
not adapted, ^Bincluding Elders ^, and many others. The fourth phase involved reviewing the
potential themes and determining what themes needed to be modified, removed, added, etc.
(Braun and Clarke 2006). After going through all of the potential themes, we removed some
themes that did not apply to the research objective and modified some that were similar. In the
fifth phase, we focused on defining and naming the themes (Braun and Clarke 2006). Finally,
the sixth phase involved the final analysis and production of the results section, which allowed
5There is increasing recognition of the importance of identifying expert sources in research, particularly in the
NWT and particularly with Aboriginal peoples. The names of the participants that appear do so with permission
(obtained through a consent form). For those who did not want their name used, we used pseudonyms or
anonymized their quotes.
458 J Cross Cult Gerontol (2016) 31:449–470 us to tell the story of our data andBmake an argument in relation to [our] research question ^
(Braun and Clarke 2006, p. 93).
Results
Based on our analysis, we identified two main themes that related to our research objective of
examining if EIM is culturally relevant for the participants. The themes demonstrated that some
aspects of EIM were culturally relevant; however, some were not. The two themes were 1)
adaptations were made to EIM, but more can be done, and 2) more engagement with and focus
on Elders are needed. Each of these themes had associated subthemes, which we discuss below.
Adaptations Were Made to EIM, but More can Be Done
Since the development of the first EIM program in 2006, there have been many adaptations to
the program; however, after conducting our data analysis it became apparent that there were
still many more adaptations that could be made, especially to the program content.
Adaptations to EIM
One of the main reasons that the NWTRPA wanted to adapt EIM documents for northern
communities was that it would be easier for Elders to relate to the program. Sheena, the Active
Communities Coordinator from the NWTRPA, noted that Bit ’s important to use local people in all of
our posters, brochures; it makes it more m eaningful for people in the communities^and that doing
this made it Bmore realistic for people in the communities ^(personal communication, June 17,
2013). Geoff, the NWTRPA ’s Executive Director agreed, stating that BI think all of us identify with
people of our own demographic, so the hope is there t hat [the material] tells the story from northern
Elders to northern Elders ^(personal communication, June 20, 2013). The archival research showed
that the adapted training documents incorporated more plain language than in the original CCAA
documents, the design and pictures had norther n themes, and they included northern settings,
northern voices, and northern people in the brochur es, videos, and training manuals. For example,
an EIM video was created to demonstrate the 10 exer cises and the individuals and instructors in the
video were older adults from the NWT; their names and community names were also included. The
brochures and training manuals were also adapte d to include pictures of and stories from NWT
residents in their homes or in recreational setti ngs. Additionally, the background music in the video
incorporated northern music through the use of Dene drum songs. The video and accompanying
package that guides the participants through the video has been translated into some of the official
languages in the NWT, such as Slavey, Gwich ’in, Tlicho, Chipewyan, Inuvialuktun, and French.
Adaptations that can still Be Made
While it is a significant achievement for the NWTRPA to adapt some of the EIM program
documents for northern communities, there are still parts of the program that have not yet been
adapted. Some program leaders suggested that the pr ogram content (i.e. the activities that are a part
of EIM), such as the 10 exercises and other program elements, should also be adapted for northern
communities. Through the archival research, we found that the content was still the same as the
original CCAA exercises and there had been no adaptations made to the activities. A program leader
J Cross Cult Gerontol (2016) 31:449 –470 459 from one of the NWT communities suggested that culture be associated with the activities; the main
focus from the NWTRPA could be completing the activity, but a secondary element of culture could
be added (personal communicati on, September 12, 2013). As Roslyn, a program leader, suggested,
exercises could be given names like Bscrape the moose hide ^or Bpulling the fish out of the lake, ^
which she felt would Bmake [the exercises] more culturally relevant^ (personal communication,
June 19, 2013). Sandra, a program leader, stated t hat further adapting the program content for
northern communities would help to Bjust to get [the Elders] out… we could get more things that
they are [traditionally] used to doing ^(personal communication, July 12, 2013).
Along with adapting the 10 exercises of the ALEP and the Balls and Balance program, many
program leaders expressed that it would be beneficial to include more traditional activities in
EIM, such as activities out on the land (e.g., berry-picking, walking, hunting and gathering, and
fishing), or other activities with traditional ties (e.g., beading and dancing). Along with making
the program more interesting, some mentioned how this might also be a beneficial way for the
Elders and youth to participate in a program together. One of the program leaders discussed how
including traditional activities would increase interest in the program by adding another element
to it (anonymous, personal communication, September 12, 2013). As Sandra mentioned, it
would be useful for the program leaders to have training that included Bmore ideas to get them
out or to learn more of their traditional activit[ies] ^(personal communication, July 12, 2013).
One program leader stated that the program, Bcould be adapted if there were program dollars for
EIM to get them out [on the land] and doing stuff like that ^(anonymous, personal communi-
cation, July 12, 2013). The archival research demonstrated that attempts were only made to
adapt program documents, not program content. It was mentioned in one of the EIM annual
reports that Bas community members provided feedback on the [program documents], CCAA
and NWTRPA worked together to adapt the [program resources] to ensure cultural relevance, fit
with the NWT health structure and promoted the Elders in Motion brand ^(Doherty 2010,p.8).
More Engagement with and Focus on Elders Are Needed
Having a program that is respectful of Elders and their cultures is of great importance to the
NWTRPA. When asked if she thought that EIM was re spectful of the culture and history of the
different communities, Sheena replied, BI think so, I hope so. If there is anything that ’s not, I
would like to change it so that it is ^(personal communication, June 17, 2013). Many of the
program leaders mentioned that while many Elders enjoyed socializing and participating in EIM,
some seemed reluctant to participate. Roslyn noted, Bthe culture makes people a little bit reluctant
to join in to something that is like a standardized series of exercises ^(personal communication,
June 19, 2013). When asked why some of the Elders did not participate in the program, Diane
replied that it was likely because some of the Elde rs still lead traditional lives and the program was
not based around traditional act ivities (personal communication, September 11, 2013). Partici-
pants identified sever al factors that could improve the engagement with and focus on Elders,
which could contribute to Elders being more motivated to attend the program.
Need to Engage Elders in Program Development and Delivery
Gathering input directly from Elders about their experiences and opinions of the program was
important for the program, not just from the NWTRPA ’s perspective, but also in the program
leaders ’view. One of the program leaders mentioned how one of the most important things
when starting a new program is to have the Elders, at the very first meeting, generate what they
460 J Cross Cult Gerontol (2016) 31:449–470 want to do, with the help of the program leaders; it needs to be the Elders creating the program
and having ownership over it (anonymous, personal communication, September 12, 2013).Input from the Elders is important for the development and implementation of EIM in the
communities. Talking to Elders and hearing their comments and concerns is one of next steps
that the NWTRPA wants to take with EIM. When asked if talking to Elders would be something
that the NWTRPA wants to do in the future, Sheena replied, Bit would be a good idea to know or
at least at some point to try and find out. Just to see …if they like the program or what they want
and that kind of thing …I think a big part is building relationships ^(personal communication,
June 17, 2013). Geoff recognized that there is a lot of room within the program to gain input
from Aboriginal Elders, not just specifically about EIM, but also just to learn from them and
hear their stories. He mentioned, Bwe ’re losing a lot of cultural elements and …the story that’ s
been told over and over again is we ’re not hearing stories from our Elders and so I think this
program has a part to play in that ^(personal communication, June 20, 2013).
Need to Focus on Elders ’Wellness at Community and Territorial Levels
With the aging Canadian populations, older adults ’health and wellness is becoming a top priority
for many organizations (Health Canada 2012). This does not seem to be the case in some
communities in the NWT. During their intervie ws, participants mentioned that the government
cut funding for Elders’ programs and that most funding appe ars to go towards programs for youth
or that Elders ’programs were not a priority for some rec reation leaders. As Geoff mentioned,
[for] some communities, it may not be a priority of either the program delivery person or
probably more likely at the organization that they work with …[they] may not identify
Elders ’fitness as a key area of focus …One of the biggest barriers that we run across is
that not all of the program leaders do have that full support to deliver an Elders ’fitness
program. (personal communication, June 20, 2013)
Even when Elders ’wellness is a priority for recreation l eaders, sometimes running the program is
not possible if it is not a priority for the funding a gency. When Diane, a program leader, was asked
why an Elder Coordinator was not hired this year since there had been one hired in other years, she
said that funding was the main reason (persona l communication, September 11, 2013). Another
program leader mentioned that Bsome of the important stuff [like programs for Elders] that they
don’ t think is important always get cut …we used to get money for an Elders Committee to see what
the Elders want to do, but that got cut out of our budget ^(anonymous, personal communication,
July 12, 2013). Our archival research confirmed that funding for Elders’physical activity programs
is limited. The Sport and Recreation Council in the NWT, which is one of the main funding bodies
for the NWTRPA, only allocated part of its 3 % ($110,000) of annual investment in targeted
populations toward older adults (N WT Sport and Recreation Council 2014). Even with the
Aboriginal older adult populations increasing in the NWT, Elders ’health and wellness does not
seem to be a top priority, which makes it difficult for communities to maintain EIM.
Discussion
The purpose of this study was to understand if and how the NWTRPA ’s EIM program
reinforces colonialism in its program and if and how it is culturally relevant for the partici-
pants. Below, we describe how the NWTRPA ’s EIM program shows a shift in physical activity
J Cross Cult Gerontol (2016) 31:449 –470 461 programs towards becoming more respectful of older Aboriginal adults’cultures and commu-
nities in the North by adapting a southern Ontario program aimed at white older adults for a
northern (mainly) Aboriginal older adult audience. While the program does move closer to
being culturally relevant for these populations and challenges colonial practices, we also
discuss how a lack of culturally relevant activities for the participants can reinforce colonial-
ism. Finally, we discuss some recommendations for the NWTRPA on how the program can
move more towards challenging colonial practices and Western physical activity programs for
older adults and how the program can be more culturally relevant for Aboriginal older adults.
A more culturally relevant program would allow stronger contributions to be made toward
respectful and inclusive physical activity programs.
Shift towards More Respect of Cultures and Communities
The NWTRPA ’s staff members make a strong effort to be respectful of culture and commu-
nities across the NWT. The NWTRPA ’s staff members demonstrated that they understand that
a program developed for older adults in southern Canada may not be appropriate for older
adults in the NWT by making some changes to the CCAA ’s ALEP program. Indeed, the
NWTRPA has used peripheral and linguistic strategies to adapt the program documents for
their participants by using more northern themes, using translation, and incorporating more
plain language into all of the documents. By beginning to visit some of the communities to discuss opportunities for Elders ’physical
activity, the NWTRPA does participate in some of the current best practices for program
development with Aboriginal peoples. Best practices include listening to the community
members and understanding what they want from a program and what resources they have
for implementing physical activity programs (Kirby et al. 2007; Wesley-Esquimaux and
Calliou 2010). By including community members in discussions about programs in their
communities and listening to their stories, ideas, and concerns, the NWTRPA staff is helping to
foster self-determination in these communities and challenging colonial programming.
Factors that Reinforce Colonial Processes
There are some practices that EIM engage in that can reinforce the colonial process. These
include providing a standardized Western-based program, such as the ALEP and Balls and
Balance; not providing culturally relevant activities; not including and engaging Elders and
program leaders in discussion about program content; and not recognizing and addressing the
diversity of Aboriginal peoples and their communities.
Lack of culturally Relevant Activities
The main components of EIM are the CCAA ’s ALEP and the Balls and Balance program.
While both of these aspects of the program demonstrate a laudable effort to improve the
physical activity levels of older Aboriginal adults, having a standardized program with little
input from the Elders and that is based on Western models of physical activity reinforces
colonialism and reinforces the colonial discourse that a Western approach is the most effective
and best way to improve health. The NWTRPA does use some of the aforementioned
strategies for enhancing cultural appropriateness and relevancy; however, they are missing
the use of constituent-involving and sociocultural strategies.
462 J Cross Cult Gerontol (2016) 31:449–470 EIM also provides little opportunity for participants to engage in activities that reconnect
them with their traditional lifestyles on the land, which the program leaders identified as
something in which the participants were interested. With one of the goals of EIM being to
provide culturally relevant physical activity, it is important to use sociocultural strategies
(Kreuter et al. 2003) to enhance cultural relevancy. This would help to create a program that
encourages participants to take part in activities that are based around traditional lifestyles,
such as berry-picking, walking, hunting and gathering, fishing, or other activities that partic-
ipants want to do. Studies have found that for Indigenous peoples living in remote areas, being
physically active is about being on out the land and performing culturally relevant activities
(Thompson et al. 2013). A program like EIM could be a means for older Aboriginal adults to
reconnect with the land, with each other, and with traditional practices through culturally
relevant physical activities (Mundel and Chapman 2010). Additionally, these activities are not
only culturally relevant suggestions, they are also relevant as beneficial forms of physical
activity that improve balance, flexibility, strength, endurance, and fine motor skills. As mentioned previously, however, it is important not to homogenize all Aboriginal Elders
and assume that they are only interested in traditional activities. There are also a lot of
opportunities to include non-traditional activities in EIM, such as those that already exist.
By engaging the older adults in discussions around the program, through constituent-involving
strategies (Kreuter et al. 2003), activities that do not have their roots in Aboriginal cultures,
such as the ALEP or Balls and Balance, can be transformed into activities that are represen-
tative of Aboriginal peoples ’cultural practices (Baker and Giles 2008). For example, if the
Elders in a community enjoy doing the Balls and Balance exercise, but want to call them a
different name or perform them in a location other than the recreation/community
centre, then they can choose that and make it their own practice. By encouraging and
supporting the participants to have control over the program, regardless of the types
of activities, and not just having a one-size-fits-all program, EIM could play a role in
resisting colonialism in physical activity programs.
Recommendations for a Culturally Relevant EIM Program
Below, we describe some recommendations for moving towards a more culturally relevant
EIM program. Recommendations include incorporating dialogue with the program leaders,
fostering relationships among the various communities, creating program resources for key
stakeholders to help sustain EIM, and using constituent-involving and sociocultural strategies. First, it would be beneficial for the NWTRPA to communicate with program leaders in each
community to find out what specific training they would like and to find out how the programs
can be further adapted for each community. This could include the adapted CCAA programs or
other activities, such as berry picking, yoga, walking, and other activities suggested by
participants. Also, the results from the interviews indicated that most of the program leaders
wanted more training; however, it seemed to depend on the community as to what they wanted
the training to include. By understanding the diverse needs of each community, its members,
and the program leader, the program would likely be more sustainable by building upon their
strengths and recognizing and addressing the challenges. Providing more training to
the program leaders and listening to their input may also help to encourage self-
determination and increase their confidence in delivering the program. The training
could also include advice on how to motivate, engage, and support Elders to partic-
ipate in the development and delivery of the program.
J Cross Cult Gerontol (2016) 31:449 –470 463 Second, the results indicate that the NWTRPA might want to encourage more communica-
tion between program leaders. It would be beneficial for the NWTRPA to facilitate interaction
between the program leaders in different communities as this would help build relationships
among the communities. While the Training Gathering does this to a certain extent, many
program leaders and the NWTRPA staff discussed how these relationships did not always
continue throughout the year. The program leaders would then be able to share their stories and
ask questions about the program in other communities. By facilitating this knowledge ex-
change, it would allow the communities to be less dependent on the NWTRPA for running EIM
and would help to facilitate self-determination in the communities. Practically, we recommend
that the Active Communities Coordinator should facilitate these discussions through conference
calls, a monthly newsletter, or gatherings. A newsletter may also be an opportunity to recognize
active Elders on a more frequent basis or excellent program leaders and would keep the program
leaders connected and excited about the program all year long. Another way to engage and connect program leaders and participants could be through the
development of an online customizable toolkit. The toolkit could be developed by NWTRPA
staff, program leaders, and participants and then offered online to other program leaders and
community members. It could be used as a guide for program leaders to develop a program,
such as EIM, but they would have the choice to use certain activities and the flexibility to
customize the program based on their community resources and needs. This would allow
program leaders and participants a quick and easy way to share their stories and suggestions
with others. Facilitating communication about EIM between communities may also help to
keep Elders ’health and wellness as one of the top priorities in the communities by keeping it
as a main topic of discussion all year long. Third, the NWTRPA should create a resource to provide to key stakeholders to encourage
them to support the program. While the NWTRP A has a great deal of communication with the
program leaders, the results from the interview s indicate that there has not been much commu-
nication with the local health authorities, the GNWT, private funders, and ot her key stakeholders.
It would be beneficial for the NWTRPA to create a resource for these organizations that explains
the objectives of EIM, how the program is run, and how organizations can help to support the
program. Included in this could be information o n the diversity of each of the communities to
demonstrate that the funding is needed, since a program from the South cannot just be transferred
to the North without modification. This would lik ely help to increase the support for the programs
in the communities, may help to find further funding for the program, and may keep Elders ’health
and wellness at the forefront of priorities in communities and governing bodies. Finally, we recommend that the NWTRPA use s constituent-involving and sociocul-
tural strategies to understand EIM from the Elders ’perspective, which is a key factor
enhancing the cultural relevancy of a program. The NWTRPA staff members
discussed how they would like to hear from the actual Elders for feedback on how
they feel about the program. It would be beneficial to include this in a future
evaluation of the program to understand how it could be modified to meet the needs
of the Elders. Involving Elders in the devel opment, implementation, and evaluation of
EIM can help to ensure that the program addr esses the cultural characteristics of the
participants and creates their owner ship over the program (Kreuter et al. 2003), which
is central to cultural relevancy and self-determination (Henriksen 2001). Using socio-
cultural strategies to understand what activities are valued by the Elders, whether
those linked to Aborginal culture or not, would hopefully motivate more of them to
participate. While physical activity may seem like a trivial part of self-determination,
464 J Cross Cult Gerontol (2016) 31:449–470 we argue that physical activity is an area in which Aboriginal peoples’self-
determination requires greater attention. Along with helping the NWTRPA to learn
from the Elders about the program, this w ould also help to create a physical activity
program for older Aboriginal adults that is based in culturally relevant practices,
which could encourage key stakeholders and funding agencies to see that Elders ’
health and wellness is an important issue to address.
Limitations and Future Research Directions
A significant limitation of the research was that due to resource and time constraints,
we were unable to conduct research with Abor iginal older adults themselves. This was
due to the programs not being run in the summer months when the research occurred,
as many program participants are away during that time. Since it was more appro-
priate for us to focus on cultural relevancy rather than cultural safety, one of the main
areas for future research should be the examin ation of culturally safe physical activity
programs for Aboriginal older adults, which would require the involvement of Ab-
original older adults in all parts of the research process. Another limitation is that we interviewed only a small sample of program leaders from a
few NWT communities. Given the diversity of the NWT, the specific results from our research
cannot be homogeneously applied to other physical activity programs for Aboriginal older
adults in the NWT. With this being said, however, this case study still makes a strong
contribution to understanding how a physical activity program, such as EIM, can be developed
in a way that resists colonialism and is culturally relevant for its participants. We also believe it
would be wise to explore similarities and differences in physical activity practices
between and within different groups of older Aboriginal adults to understand the array
of experiences that they have with physical activity, especially as they relate to
gender, class, sexuality, ability, and urban vs. rural/remote locations, etc. Such re-
search could help to move away from colonial idea that all Aboriginal older adults are
the same and share the same experiences with physical activity.
Conclusion
This research with EIM fills a gap in the literature by providing a case study of a physical
activity program specifically developed for older adults in the NWT, the participants of which
are mainly Aboriginal Elders in the smaller communities. Our research demonstrated that the
NWTRPA has made a good effort to adapt a southern-based program for northern communi-
ties in the NWT. Making changes to program documents to give them more northern content
and engaging in initial discussions with program leaders and EIM participants are important
steps in having a culturally relevant program. There are, however, some program features in
EIM that reinforce colonial practices and support Westernized ideas of physical activity.
Physical activity is not often examined at as a site of colonization. Nevertheless, self-
determination and respect for and acceptance of Aboriginal peoples ’histories, worldviews,
and knowledge are important for social justice (Smith 1999), efforts. Given the health
disparities between Aboriginal and non-Aboriginal older adults, physical activity programs
ought to be the focus of continued research and action if we are to address issues of inequities
throughout society.
J Cross Cult Gerontol (2016) 31:449 –470 465 AcknowledgementsWe would like to thank the Elders in Motion program leaders and NWTRPA staff who
participated in this research and shared their experiences with us. This work was supported by the Canadian
Institutes of Health Research GSM-130105, Northern Scientific Training Program, and the Aurora Research
Institute.
Appendix
Interview Guide –NWTRPA ’s Elders in Motion
Program Leaders
1) What is your position in your community? Who is your employer?
2) How are you involved with the Elders in Motion program? Were you involved in the past or are you currently involved with it?
3) Why did you decide to become involved with Elders in Motion?
4) How long have you been involved with Elders in Motion?
5) What Elders in Motion courses have you attended?
6) Which course or courses did you like the best? Why? (effective, fun, easy to learn, etc.)
7) Which course or courses did you like the least? Why?
8) Which course was the most useful for you for running programs for Elders in your community?
9) What programs are currently available for Elders in your community?
a. What is an example of an activity that elders like in your community?
b. How long have these been going on?
10) Do Elders do things outside of these programs?
11) Do you think it is important for Elders in your community to be physically active? Why/ why not?
12) What motivates Elders in your community to participate in programs, come out to events,
13) What, if anything, is currently happeni ng specifically with Elders in Motion in
your community?
14) What do you think is the importance of having Elders in Motion in your community?
15) What do you see as some of the impacts of Elders in Motion on the individuals and the communities?
16) What have been some of the challenges in starting and maintaining Elders in Motion?
a. How have you dealt with these challenges?
b. Has the NWTRPA helped you deal with these challenges? If so, how? If not, how could
they have helped you?
17) What do you believe is important for having a successful Elders in Motion program?
18) How do you encourage elders to participate in Elders in Motion?
19) Do you feel that the program is respectful of your community ’s cultural history and
traditional activities? How?
20) What do you think is the best part of the program?
466 J Cross Cult Gerontol (2016) 31:449–470 21) What part of the program do you think needs the most improvement?
22) What are some tips that you would offer other communities who are trying to start anElders in Motion program?
23) How could the NWTRPA further support you and your community in running
Elders in Motion?
24) What changes, if any, would you like to see in Elders in Motion?
Interview Guide –NWTRPA ’s Elders in Motion
NWTRPA Staff
1) What is your position at the NWTRPA?
2) What is your role with Elders in Motion?
3) Do you think it is important for Elders to remain physically active? Why/why not?
4) Why do you think Elders in Motion is important?
5) What are the NWTRPA ’s overall goals with Elders in Motion?
6) What support does the NWTRPA provide to the communities who run Elders in Motion?
7) How are people/communities selected to do the Elders in Motion training?
8) How are communities selected for funding?
9) Do you feel like the program is sustainable once a community member has received training? Why/why not?
a. How does the NWTRPA try to ensure that the program is sustainable?
10) What sort of evaluation is done on Elders in Motion?
11) How has the program been adapted for Northern communities?
12) Do you think that Elders in Motion is respectful of the culture and history of the different communities who have implemented the program? How?
13) What are some of the benefits that you see in communities with Elders in Motion?
14) What are some of the challenges that you see in communities that try to implement Elders in Motion?
15) What do you think are some of the factors that make Elders in Motion successful in different communities?
16) What are some of the challenges that the NWTRPA, as a whole, faces with Elders in Motion?
17) What successes have you had with Elders in Motion?
18) What do you think is the best part of the program?
19) What part of the program do you think needs the most improvement?
20) What changes, if any, would you like to see in Elders in Motion?
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