The Relatuhedron is a multilevel, multiperspective, culturally safe approach to promote and sustain individual and community processes of growth, based on “pedagomiologies” of relational and creative construction (Rodriguez, Stewart, Mashford-Pringle, 2018). The relatuhedron neologism is an art form that was inspired from the Narrative Inquiry Method (Stewart, 2008), and the Ethics of Indigenous health research (Stewart, Rodriguez, et al, 2018), from the perspective of complex dynamic systems.

As an open, welcoming, and protected space, the relatuhedron invites participants to build on their experiences of strengths  which are considered a fertile land: the relation. In the relatuhedron, relational knowledge is promoted and shared as a safe encounter -for both Indigenous and non-Indigenous persons- as a reflexive community narrative, mediated by an interactive and commonly shared art construction. It is a space based on doing, building on strengths, through the dialogue between Indigenous and non-Indigenous worldviews on topics of interest around primarily but not exclusively, health and mental health. The relatuhedron builds on the pressures, hopes, expectations, dreams, ideals, needs, emotions, and visions that “intermesh” non-Indigenous researchers with Indigenous communities. The relatuhedron is a place, a land (in the sense of land based pedagogies) to gather and share, it is a place to open conversations,  it is a multilevel tool.

The relatuhedron is a neologism (Rodriguez, 2016) from the root of the English word relation = relat and the Latin edron = shape, which stands for “shaped by relationships”.  The transformative impact of this creative art production promoted by the relatuhedron can be observed in the personal individual space, the community and the social grammar developed to verbalize the construction of the togetherness of social life.

I am grateful with all Indigenous community members, scholars, and institutions that supported this initiative. The inspiration for this project came from different sources: the Indigenous Narrative Inquiry (Stewart, 2008), the “Urban Indigenous homelessness project (Stewart et al, 2016); the SPARK training program “Innovation to Implementation” of the Mental Health Commission of Canada (2016), the Native Child and Family Services of Toronto organization, and the Waakebiness-Bryce Institute of Indigenous Health and the Dalla Lana School of Public Health.