Our History

Since its inception by Indigenous community leaders in 1991, our grassroots society has evolved from offering primary care services (1993) to becoming an urban primary health care site (2003), and in 2021, expanding its access as a community health centre with a diverse and highly celebrated team-based care model. In chronological order, please learn how we have grown and continue to adapt to meet the needs of those we serve.

Timeline

1991: The Society Emerged

Central Interior Native Health Society (CINHS) emerged in 1991 in response to the findings of the Royal Commission on Health Care that Aboriginal people accessed health care differently than the rest of the population. The research showed Native people wait for far too long before accessing health care services – they were often very ill, before they sought medical help. Various indigenous and non-Indigenous organizations who worked in the downtown core; saw that people from this area were receiving minimal medical care or no care at all from the local medical community. The following local challenges were identified:

Poor or no service at the local hospital
People without Family Doctors overwhelming the Emergency Department
Organizations downtown with growing concerns of seeing people not accessing adequate medical care
Social determinates of health begin to be explored

Our societies founders were Indigenous Aboriginal leaders, many from the Prince George Native Friendship centre.

List of Founders:

Lilian George
Dan George
Doug Wilson
Harley Desjarlais
Ron Blinn
Mary Cooper
Wally Woods

List of Collaborators:

Doug Wilson – Haida from Skidegit worked in Vancouver, Aboriginal Medical Services
Don Caberly – AIDS Prevention & Needle Exchange
Harold Morin – ED of CINHS and later held the position of President of the Board of Directors
Lillian George
Dan George
Barry Seymour
Leo Hebert
Geoge HoLem
Annette Morice
Winnie Marcellais
Ministry of Health
Annette Browne – the only non-indigenous person to sit on the Board of Directors

When incorporating our society, these Indigenous leaders wanted to address the unacknowledged trauma of individuals and whole communities that were unwell from the devastation, oppression and violence of colonization. Our services were to become immediately relevant to urban and away from home Indigenous individuals and families that grappled with the lack of access to:

Food and nutrition to resist disease and chronic illness
Connection to home and land to follow the seasonal patterns that keep the mind and body strong
Cultural practices and traditions that strengthen the interconnectedness of all living things to ensure moral and ethical stewardship of lands and peoples, despite the continued onslaught of assimilation and genocide

1993-2003: A Multi-disciplinary Team was Envisioned

The provincial government created the Aboriginal Health Division within the Ministry of Health. This division provided the initial funds and the CINHS Clinic was able to start operating April 1, 1993 at the corner of Fourth and George streets in downtown Prince George.

For the next ten years from 1993-2003, services were delivered by a small yet determined group of multidisciplinary professionals. At the helm of leadership, Murry Krause began serving the organization as Executive Director in 1995. The new model of a multidisciplinary team was dreamt up during a community visioning session in May 2003.

2003-2008: CINHS chosen as the Urban Primary Health Care Site for Northern BC

CINHS clinic was chosen to be the Urban Primary Health Care Site for Northern BC.

In November 2003, new funding and new staff were committed to initiate the primary health model. As this model proved its relevance and efficacy with reaching and delivering high quality health care to the previously underserved Aboriginal population, more funding was allocated resulting in the expansion of services.

In 2008, the clinic expanded into the vacant premises next door at 365 George Street to accommodate the growing client base and larger staff complement.

Funding was eventually routed to CINHS from the Ministry via the Northern Health Authority. As more funding from Northern Health was allocated, the clinic was able to develop into its original vision as an interdisciplinary health care facility. These services include, Physicians, Nurse Practitioner (NP), Nursing, Counselling and Social Work services.

Nurse Practitioner, Dr Eileen Owen-Williams joined in 2005, and was the first NP to work in community in Prince George.

In response to the need for medicine to support clients in active addiction or wanting to manage substance use, CINHS began Opioid Agonist Therapy (OAT). OAT became embedded in the Primary Health Care Model at CINHS, and all providers (NPs and FPs) were expected to be able to learn this medicine. CINHS became the teaching site for Northern BC to offer OAT preceptorships, under Dr Gerard Prigmore.

CINHS established a close partnership with Northern Health, delivering Primary Health Care to many of the most vulnerable citizens in our community. Northern Health ensured that CINHS had appropriate funding and support as we evolved into a dynamic and forward-thinking organization that is at the forefront of Indigenous health, primary care reform and service integration.

Local clinic highlight of conference (Oct 2010)

2012: CINHS adds a High Acuity Support Program

As a location for a high acuity support program was sought after by the Northern Health Authority, Dr Hamour, Infectious Disease Specialist supported the inception of this program at CINHS. A Medical Adherence Support Program (MASP) opened its doors in 2012 as a stop HIV Pilot Project. It started in response to the high prevalence of HIV in the north, with high rates of new diagnosis, particularly amongst Indigenous peoples. MASP was a collaborative initiative to support low barrier anti-retroviral medication adherence 7 days per week. The project engaged Positive Living North, the Cedar Project and the Northern Health Authority.

Soonats’ooneh Community Health Center: Dismantling stigma for people living with HIV (December 2025)

PAN: Collective Impact Network: Central Interior Native Health Society (April 2019)

NHA HIV Update (Fall/Winter 2012)

AIDS awareness goes viral (May 2012)

2013: UBC Pilot Program introduces Physiotherapy at CINHS

In response to chronic pain management, a lack of resources for urban Indigenous individuals and the positive impacts of rehabilitation for Indigenous clients, The University of British Columbia, through Robin Roots, launched a pilot program, introducing and funding a physiotherapist to serve clients at CINHS.

PG First Nations can access physio (June 2014)

2016-2020: The Opioid Crisis and COVID-19

Within the last 5 years, CINHS has also grown exponentially to respond to the needs of our clients and our community through COVID and during the Toxic Drug Crisis.

In 2020, the largest pandemic in modern times, known as COVID-19, overwhelmed our local and global community. Supported by Leadership within the Northern Health Authority, and CINHS Medical Director, Dr. Heather Smith, CINHS overcame obstacles and barriers, committed to continuing to ensure access to health care for those we serve. From maintaining itself as the only low barrier COVID testing site in Prince George, a fierce advocate for isolation spaces for those precariously housed, CINHS was a leader in cultural safety and humility amidst protocols that were isolating and discriminative. We continuously assessed our approach to supporting our clients, whose growing complexity became apparent in the void of other essential services and community support. Not only did CINHS sustain services during COVID, we utilized new funding streams to enhance our services to meet the compounding challenges impacting those we serve. Even our High Acuity Support Team supported Public Health in contact tracing those that had been exposed to the virus and were difficult to locate. Without access to normal service delivery, inpatient care revealed greater complexity in those seeking urgent and emergent care resulting in eventual hospitalization.

During the pandemic, the toxic drug crisis reached greater heights. In 2016, the government declared a public health emergency due to the toxic drug crisis. The BC Coroners Reports and First Nations Health Authority reflect on the disproportionate number of Indigenous peoples being impacted by the unregulated drug supply. FNHA shares that “First Nations People make up just over three percent of the population of BC but 17.7 percent of toxic drug deaths in the first six months of 2023. As of November 2023, 2,052 First Nations people have died from toxic drug poisoning since this public health emergency was declared in April 2016.” FNHA, April 16^th, 2024.

While the community of Prince George remains unaligned on the best approach to tackling the unregulated drug supply, the number of those seeking services, supports, and safer supply of drugs has increased. The downtown core has a larger number of even younger people who use substances than ever perceived in the past. Since 2022 CINHS continues to host the Community Action Team (CAT), funded by Community Action Initiative which has effectively brought Peers to the table to share their experiences and influence our community’s understanding, response, and engagement to the unregulated drug poisoning crisis. CINHS also offers OAT and Safer Supply. And we continue to prioritize the role of our integrated health team in responding to the unmet needs of those seeking these services. The connection between trauma, mental health and substance use remains very clear and distinct within client encounters at CINHS.

Informal event creates discussions surrounding toxic drug crisis (April 2026)

Overdose prevention health fair aims to save lives from the toxic drug crisis (Aug 2022)

New local harm reduction program will bring services right to your door (Oct 2018)

Healthier You Awards honour local health care champions (March 2017)

2021: Natsoolyis’ becomes a part of the centre!

In 2021, the affirmation of unmarked graves of Indigenous children across Turtle Island, sent a wave of consciousness to settlers across North America and the world. However, to First Nations, Inuit and Métis families and individuals who were victims of Residential Schools, the Sixties Scoop, TB Hospitals and Missing and Murdered Indigenous Peoples, those who knew this truth and were denied recognition, it continues to send waves of grief and ongoing trauma. The grief that continues reflects the ongoing impacts of colonization on all Indigenous individuals in the colonial constraints of Canada. The number of missing and murdered Indigenous peoples continues. Discrimination and Stigma continues to impact Indigenous peoples in daily activities, not excluding their experiences in accessing health care.

Since its inception and for years after CINHS was unable to access funding to support Indigenous approaches to health and wellness. The triggering incidents of the Affirmation of Unmarked Graves, opened a stream of funding from various sources, looking for solutions to addressing the traumas associated with colonization.

To respond to the need to address trauma and work with our clients to connect to self and their identity, CINHS worked with various partners such as the Prince George Nechako Aboriginal Employment and Training Association (PGNAETA) and Indigenous Services Canada, to begin Natsoolyis’. In Dakelh Natsoolyis’ means ‘Let us Rest’. Natsoolyis’ is a place where clients of CINHS and the larger community are welcome to approach their health care needs and reduce barriers they experience through the social determinants of health by Indigenous approaches to health and wellness.

This incredible team is building connection between clients, reinvigorating Indigenous knowledge, and reclaiming respect and strength in Indigenous teachings. Although this work was required and visioned at the onset of CINHS’ inception, the colonial mindset persisted, and health care dollars and support did not fund Cultural Knowledge Holders and Practitioners. However now in place since 2021, Natsoolyis’ is inspiring this approach across other health care settings.

Cultural Centre opens doors downtown (Sept 2021)

2024: Re-envisioning our Visual Identity

As a result of the expansion and change to our service delivery model, we began engaging clients, the larger community and Board membership, to reflect on who we are as an organization. Supported by Monogram communications, we began a meaningful journey to re-envision our identity in a way that reflects why we came into being, who we are today and the community we serve. This process centered on deep listening, cultural guidance, and community collaboration. Insights from our steering committee and focus groups resulted in a “What We Heard” report. This process affirmed CINHS’s identity as an Indigenous-led organization focused on whole-person wellness and cultural healing.

With insights gained through re-envisioning, our Dakelh elder, Lucy Duncan, asked the late Elder Edie Frederick ‘Uzdani’, of Lheidli T’enneh First Nation to lead the renaming of our society. A circle of matriarchs came together in August of 2024.

We honour these matriarchs for helping us find our way:

Elder Lucy Duncan:

Si soozi’ Lucille Duncan, originally from Binche Whut’en and belonging to the lhojuboo clan (Bear). As an Elder and Wellness Educator at Soonats’ooneh; it has had its many rewards as to move forward in ensuring an approach grounded in cultural sensitivity and to create a safe space for clients and employees. It is always an honor to work with our community Elders and their participation of changing of the name of our organization to “Soonats’ooneh” meaning “let’s get well” in Dakelh. The prominent lead was our beautiful Knowledge Holder, the late Edie Fredrick ‘uzdani’ who finalized the new name. Tubeh nenachailya

Elder Nellie Prince:

Hadih, Nellie le soozi’. Nak’azdli ts’ehasya.

Hello, my name is Nellie. I am from Nak’azdli. My parents are the late David Prince and Amy Sam. I am Lusilyoo (Frog). My late husband is Ray Prince (son of late Alex Prince and Rosalie Austin). I have five children, four grandchildren and two great-grandchildren.

I moved to Prince George around 1977 with my family and I worked at the Carrier Sekani Tribal Council (CSTC) as a Patient Liaison Worker at PG Regional Hospital. Then afterwards CSTC placed me as a Family Care Worker to work with First Nations people. After being laid off, I applied to the College of New Caledonia as a Language Instructor, where I worked for a while. Then I applied to be a Language Instructor at the University of British Columbia where I worked for many years. When developing the language, we worked with linguistic couples, Dick and Shirley Walker and Dave and Kay Wilkinson who were experts, developing language workbooks and readers. In helping to develop our Dakelh language I have also worked with Elders and other language people.

Elder Rose Thomas:

Hadih ! Rose Thomas suhulhni – my name is Rose Thomas

Lusilyoo disdoh – I belong to the frog clan

Nakazdli keyoh whust’en ‘et nisyai – I was raised on Nakazdli whut’en community

Sarah Leon (uzť’ani’) ts’alhtsul whuts’un sunilhyai – Sarah Leon (deceased) raised me since I was a baby

Sloo Gracy Thomas ‘ooboozi – Gracy Thomas is my birth mother’s name, Nakazdli whut’en

Sba George Antoine ‘ooboozi’ – George Antoine is my father’s name, Saik’uz whut’en

Tane suzkeh – I have 3 children, all belong to frog clan, Nakazdli whut’en members. Proud to mention my Son Justin will be a future doctor of Dakelh nation.

I moved to Prince George BC in 1989, started Dakelh language teacher training in Vanderhoof, B.C. for 4 years, I’ve completed all language teacher studies.

applied for work at SD 57 as Carrier language and culture teacher, I was the first and only Carrier teacher to apply, they hired me. I accepted as the traveling teacher, I taught language and culture in various elementary and high schools for SD 57.

I also named Nusdeh Yoh school and taught there the last 10 years, I retired 2015.

At the present time, I continue to teach language and culture on my own time, teach Dakelh learners with speaking language development, phrase ideas with seasonal culture activities, to preserve and revitalize Nak’azdli dialect and potlatch system all important to our community.

Also involve with Nakazdli Elders group and I’m hoping to form Elders group in Prince George B.C. to support family wellness, community connection, provide guidance, wisdom and customs for our youth throughout their educational journeys

I’m very grateful and honoured to my Mother Sarah, guiding language and culture throughout my life and provided me with the language, knowledge and wisdom to share with you all whom wants to learn.

Tube musi,

Snachailya

Elder Cathy Joseph:

My name is Catherine Joyce Joseph, and I belong to the Frog Clan. I am the daughter of Alexander Paul and Josephine Paul (née John), whose teachings and values have shaped who I am today. I have lived my entire life on reserve, on the traditional territory of the Lheidli T’enneh.

Over the years, I have worked in different roles, including as a housekeeper in town, contributing where I could and taking pride in my work.

I married Victor Joseph of Burns Lake, and together we built a family. I am the mother of two living children, and I carry the memory of a daughter who has since passed. Today, my life is surrounded by many grandchildren who keep me busy.

Family, land, and community continue to guide me, and I remain rooted in the traditions and connections that have sustained generations before me.

Elder Mystri Badis-Daniel:

My name is Mystri Badis-Daniel and I am an Elder from the Binche Keyoh community, belonging to the lhojuboo clan (Bear Clan). I am a residential school survivor who attended Lejac Residential School in the late 50s and 60s. I have previously worked in a treatment center and other supportive housing. I have brought my Dakelh cultural knowledge and language in assisting the Soonats’ooneh team to have a better understanding of the sacredness of ceremonies.

and the late Elder Edie Frederick:

Edith Rose Frederick inle, also known as Edie or Khast’an (fireweed), was the daughter of Josie Paul inle and Alec Paul inle, who descended from long ancestral lines including Agnes inle, Patrick John inle, CeePee inle, Amie Boushie inle, and Six Mile Mary inle. Guided by her Elders, she learned from a young age the deep relationship between people and the land. She remembered gathering medicines with her grandparents, providing offerings back to the earth in gratitude and many Dakelh teachings that shaped her work throughout her life.

Edie inle supported learners of all ages as a Dakelh educator and language teacher with Lheidli T’enneh, School District 57, UNBC, and as UNBC’s first Elder in Residence, strengthening the understanding of Indigenous knowledge systems and cultural practices. She developed and contributed to many local resources and publications, often alongside her late husband, storyteller and carver Robert Frederick inle. Her guidance is honoured through many place names and initiatives, including gifting the name Soonats’ooneh to the community health centre, reflecting her lifelong commitment to healing, cultural continuity, and the strength of Dakelh teachings. Her life’s work inspires many, fostering remembrance, resilience, healing, and respect for Dakelh ways of life.

Collectively, these matriarchs reclaimed their languages and brought forth words and meanings that resonated across the Dakelh region and their many dialects. In the final session on August 22, 2024, Elder Edie presented us with this name:

Soonats’ooneh – (Let’s get well)

Edie Frederick was a cherished Elder, visionary and knowledge keeper whose contributions to this process and to our community will be remembered with deep respect and gratitude.

The work of the matriarchs was then shared forward to secure an artist to complete our visual identity. Jennifer Annaïs Pighin, agreed to partner with us in developing a visual identity that reflects our collective vision.

Let’s get well, is driven by the self-determination of the community of clients, families, providers and staff. It has always been the goal of this organization to shift the health care system to provide a safe space for all.

Over the past year, it has become more evident than ever, that the work to evolve our center must be grounded in processes that revive Indigenous ways of knowing. Embracing Indigenous ways of governance invites cultural ways of seeing that create space for Indigenous ways of being to exist and thrive. This journey has reminded us of the strength that comes from listening deeply, walking with our Elders, and staying rooted in who we are as an organization.

In The Media

CBC Daybreak North

CFIS Radio Interview

CKPG – CINHS Unveils New Logo and Name

2021-2025: 30 years of service delivery and still growing!

As a result of CINHS’ engagement with our clients, team and community health partners, CINHS has been advocating for measures to relieve the gaps and challenges that perplex our clients. And after just over 30 years of service delivery, CINHS is expanding to meet a need that is left unmet within our health care system.

CINHS has secured additional funding through the Ministry of Health with the support of the Northern Health Authority, the Primary Care Network and British Columbia Association of Community Health Centers (BCACHC). The Ministry committed to 4 million annually in operational revenue, inclusive of roughly 26 net new FTE, and a new lease to physically expand operations. Additionally, the Ministry committed to 2 million in tenant improvements to develop the newly leased space to accommodate our Team-Based Care model and expanded services.

Expanded services will facilitate a larger team at CINHS, to serve extended hours with increased capacity to serve additional clients. By expanding our hours of operation, CINHS will fill a huge gap in the community. This opportunity will increase access to same day and after-hours services, including weekends and evenings. It will also provide decolonized, culturally safe and trauma responsive health care which will reduce barriers for people seeking health care services who have historically been stigmatized by the current health care structures in our community.

Extend services and hours of operations to ensure Accessibility after hours
Increase and expand primary care coverage by extending hours of care
Increase in providers and provider time will build capacity to attach and maintain new clients within our primary care panel

Central Interior Native Health Society – CVP-National (April 2023)

Northern Medical students working to help Prince George’s unhoused (Jan 2023)

CACHC Podcast: Care for Indigenous Clients at Central Interior Native Health Society | Community Matters Ep. 16 (2022)

Behind Soonats’ooneh’s Visual Identity

The symbolism behind the logo

Nanez̲baz ~ Circular Design – The nanezbaz (circle) is an important symbol in Indigenous cultures, representing interconnectedness, balance, and the cyclical nature of life. It reflects the teachings of reciprocity, respect, the interconnection between all things, and the importance of relationships within families, communities, and the natural world. Nanezbaz are central in ceremonies, governance, and storytelling, reinforcing unity and holistic ways of knowing.

Too ~ Water – Too (Water) is life, sustaining all beings and connecting Indigenous peoples to health, wellness, and survival. For the Dakelhne, or “people who travel by water,” ‘ukoh (rivers) and bunk’ut (lakes) are vital pathways that nourish both body and spirit. These too (waters) support talukw (salmon), hanuyeh (plants) for yoo (medicine) and ts’uyi (food), and the balance of all living things, while brushing ceremonies using ts’oo (spruce) or ts’ootsun (balsam fir) boughs were conducted to cleanse, much like smudging.

Mai be ‘ula ~ Hand with Berries – The hand holding mai (berries) represents hoonyanke (elders) passing down knowledge, yoo (medicines), and teachings to future generations. It symbolizes community, care, and the act of offering, reflecting open arms and helping hands. The mai embody both nourishment and yoo, reinforcing the deep connection between dune-ne (people), yun (land), and traditional wisdom. The color of the ‘ula (hand) represents the yun (the earth), grounding us in our relationship with yun and its gifts.

‘ut’an ~ Leaf – The leaf symbolizes growth, healing, and the connection to traditional medicines and the land. It reflects the cycles of the seasons needed to rest, replenish, and regrow anew.

Ts̲’uz ~ Feather – The ts’uz symbolizes strength, guidance, and connection to the spirit world. For the Lheidli T’enneh, whose logo features a tsibalyan (eagle) that sees far and carries messages to the ancestors, the ts’uz embodies vision and wisdom. Used in ceremonies like smudging, brushing, and in governance, the feather represents the finality of decisions in the Balhats system, emphasizing accountability, collective responsibility, and respect.

Dot’en ~ Colours – The dot’en within the ts’uz symbolize inclusion, honoring the diversity of all people. Dulk’un (red) and kwun dot’en (orange) represent the kwun (fire) that brings warmth and transformation, duldzan (blue) signifies the life-giving too, and dultl’uz (green) reflects the yun that sustains us.

‘ilhoh ~ Together – These symbols weave a story of unity, healing, and respect for all beings, reflecting the shared journey of wellness, connection to each other and the land, and collective responsibility in the spirit of Soonats’ooneh – Let’s get well.

Learn about the artist

Hadih, Hadih, Duneza’, Ts’ekeza’, Skuiza’. Jennifer Pighin soozi. ‘Uloo, Marie Pighin, Whutsowhut’en-a inle’. Witsit, ts’u hainya. Gitdumt’en dedoh. ‘Uba Wayne Pighin ‘unt’oh. ‘En, Lheidli Keyoh whut’i. ‘Aw gak dedoh iloh. French ink’ez Italian ‘unt’oh. Si, Lheidli keyoh ts’u hasya. Whutsowhut’en Gitdumt’en dusdoh ink’ez Lheidli whut’en usli.

Hello, my name is Jennifer Pighin, and I am a proud member of the Lheidli T’enneh First Nation, with Wet’suwet’en, French, and Italian ancestry. I am deeply connected to my heritage through my late mother, Marie Pighin, Bear Clan of the Wet’suwet’en from Witset, and my father, Wayne Pighin, of French and Italian descent. I am a member of Lheidli T’enneh and am honoured to carry these traditions forward in my work.

I am a visual artist, educator, and community leader with a strong passion for language, culture, and community connectivity. I hold a BA in Visual Arts from Emily Carr, a Bachelor of Education in Art from the University of British Columbia, and a Masters in First Nations Studies from the University of Northern British Columbia. I also serve as the chair of the Omineca Artist Run Centre Society and am a founding board member of the Northern Indigenous Arts Council in Prince George, BC.

My artwork is often collaborative, drawing on a variety of media, including painting, drawing, digital design, mosaic, traditional arts, public installations, logo and tattoo design, and more. I believe in the power of art to bring people together and to tell stories that reflect both my individual journey and the collective experiences of my communities.

I continue to learn from those I meet and share this knowledge with others. One of my proudest accomplishments was having my work showcased in the Canada Pavilion at the 2008 Beijing Olympics and as part of the 2015 Canada Winter Games. I hope to inspire others to connect with their culture, community, and the power of creative expression.

The symbolism behind the logo