Indigenous population and the Importance of Language Revitalization

Antone (2000) states “For many years the voice of the Aboriginal People has been silenced due to the educational system that was thrust upon us by Euro-Western proponents in their zeal to assimilate the Indigenous people of North America” (p. 92). The residential school system was a process of assimilation and colonization that has negatively impacted Indigenous knowledge, language, and traditions. Indigenous knowledge is currently held by the older generations of Indigenous people who remember what was before residential school forcibly imposed there ways of life onto Indigenous people. I have personally witnessed in my communities that older generations are passing and with them our traditional knowledge. As a child and teenager I remember sitting with my great grandmother listening to her experiences of residential school, and what she remembered before she went there at the age of four, as an adult I wish I would have spent more time listening because the knowledge is important for future generations.

Settee (2009) states “The deliberate and state-imposed destruction of Indigenous languages has caused the loss of traditional knowledge systems” (p.87). Due to process of assimilation and colonization language has been lost for future generations, which has impacted traditional knowledge practices because the language is core to traditional knowledge. There is a significant belief that language is tied to cultural and spiritual practices and because the language is slowly being lost cultural and spiritual practices will soon be lost as well if no action is taken (Settee, 2009).

Settee (2009) states “the loss of language means the loss of human diversity and all the knowledge contained therein” (p. 88). I once heard from an elder that “without our languages we will no longer be distinct from the rest of the population” (personal communication, 2009). This elder talked at a language revitalization conference that I was involved in and it has always stayed with me, and it scared me because Indigenous people are distinct and the traditional knowledge is distinct from the rest of our population. Through all the hardships Indigenous people have faced there is a long road to cultural, spiritual and language recovery. Indigenous elders are important for this process because they hold this knowledge and it is the responsibility of future generations to ask for this knowledge. Antone (2000) states “It was because of racist and discriminatory government policies that I was not taught the language of my people. I was led to believe that only the language of the dominant culture was valid and acceptable” (p.92). Indigenous  people fight for their rights and language is a significant right that is being revitalized for generations to come and for traditional knowledge to recuperate which has been impacted negatively.

Settee (2009) states “there is no one magic formula to support language strategies” (p. 90). I think it is important to understand that all Indigenous nations are different and they have different practices, therefore every community is going to be different in their language revitalization.  Indigenous elders need and are involved in this process, at language revitalization conferences that I have attended there was boardrooms full of elders, and as a youth sitting with these elders and talking to them was amazing. Although mainstream education is important, Indigenous knowledge is just as important for Indigenous people if not more important for Indigenous people to continue traditional knowledge for future generations. 

Wesley-Esquimaux (2009) states “Today, First Nations peoples are turning their gaze away from the colonizer and back to the hoop in an effort to reclaim their culture and free themselves from that which they could not control (p.20).  Indigenous people are in the processes of decolonization and are reclaiming what once was their traditional way, and this is important for future generations, I feel that youth need to be more involved in this process through speaking to elders and being involved in traditional and spiritual activities, because it would positively influence families and communities.

-Danielle

 

References:

Settee, P.. (2009, October). Education, Native Languages, and Supporting Indigenous Knowledge. Our Schools, Our Selves, 19(1), 87-93.  Retrieved November 23, 2011, from CBCA Complete. (Document ID: 1893274231).

Wesley-Esquimaux, C. (2009). Trauma to Resilience: Notes on Decolonization. In Valaskakis, G,G. Tout, M,D. & Guimond, E. (Eds.), Restoring the Balance First Nations Women, Community, and Culture.(pp.13-34). Canada: University of Manitoba Press.  

Eileen M Antone. (2000). Empowering aboriginal voice in aboriginal education. Canadian Journal of Native Education, 24(2), 92-101. Retrieved January 8, 2012, from CBCA Complete. (Document ID: 75166098).

Indigenous people & Two Spirited Concepts

The McGill University project interaction (2011) defined the term Two Spirited as “Being given the gift of two-spirits meant that this individual had the ability to see the world from two perspectives at the same time.”  (Para 2).  The concept of being two-spirit is one that I am personally not familiar with, although I am myself indigenous, I feel the need to speak of this concept because in recent years more indigenous people are identifying with being a part of the two-spirit and LGBTTQ*. I feel that this is significant because for so long the LGBTTQ* have been marginalized and oppressed for not only their sexual orientation but their identity. I feel that more education is needed for those who know very little about the concepts of two spirited and the LGBTTQ* community because part of the reason for ignorance is little knowledge, I feel we tend to criticize what we know very little about.

In recent years the term Two Spirited has been used to describe Aboriginal people who identify with being Gay or Lesbian, but not everyone who identifies as being Two Spirited identify with being Gay or Lesbian (Slutchuk, 2002). It appears to me that being two spirited is more than just identifying your sexual orientation but it is a part of your identity as a whole. Due to colonization and assimilation the term Two-Spirited has been distorted and as a result prejudicial and stereotypical views have been set in place that has had negative impacts such as violence and death (Slutchuk, 2002).  Walters, Horwath, and Simoni (2008) state “Within the last century, American Indians have endured a succession of traumatic assaults on their cultural and physical well-being and they continue to disproportionately experience violence and trauma” (p.134). It is evident that indigenous people who are in the LGBTTQ* community are facing more marginalization due to ignorance which to me can sometimes be interpreted as a misunderstanding to what is unknown. According to Slutchuk (2002) “The confusion of the term can be traced back to the arrival of the Europeans in north America and their misinterpretation of the people they met” (p. 4). It is no wonder why racism, discrimination, and marginalization continue to plague indigenous people because these misinterpretations took over the thinking and continue to influence current generations and their ideologies of indigenous groups. Education and learning is one factor to help end the violence’s and trauma this community faces. The history of indigenous people has been a hardship to say the least but indigenous groups continue to be resilient and strive for equality , and I feel that two spirited and indigenous people that identify with being in the LGBTTQ* community are working toward equality and will one day get the respect they deserve.

According to Slutchuk (2002) “Historically, two-spirit people were spiritual leaders, matchmakers, visionaries, artisans and role models for the rest of the community” (p. 1). It seems to me that those indigenous people who were two spirited were respected and valued for their positions in the community. The negative influences that are derived from European ideologies have negatively impacted the indigenous LGBTTQ* community which has lead to trauma and violence’s. Through processes of education and cultural sensitivity professionals and non-professionals need to take responsibility to help change policies and attitudes toward the LGBTTQ* community. Educating  those who have little understanding of LGBTTQ*  that perpetuate the negative ideologies and add to the violence and trauma can help to end what this community faces and lead to equality for sexual orientation, race, gender and ultimately a person’s identity.  -Danielle

References:

 

Karina L. Walters, Pamela F. Horwath & Jane M. Simoni (2001):

Sexual Orientation Bias Experiences and Service Needs of Gay, Lesbian, Bisexual,

Transgendered, and Two-Spirited American Indians, Journal of Gay & Lesbian Social

Services, 13:1-2, 133-149 retrived from http://www.tandfonline.com.proxy2.lib.umanitoba.ca/doi/pdf/10.1300/J041v13n01_10

McGill project Interaction. (2006, August, 22). Two Spirited People. Retrieved from             http://www.mcgill.ca/interaction/mission/twospirit/

Slutchuk, Rishona Judith (2003).  The perspective of two-spirit Aboriginal people. M.A.

dissertation, The University of Manitoba (Canada), Canada. Retrieved November 14, 2011, from

Dissertations & Theses @ University of Manitoba.(Publication No. AAT MQ80038). Retrieved

From

http://proxycheck.lib.umanitoba.ca/libraries/online/proxy.php?http://proquest.umi.com/pqdweb

did=766465321&sid=2&Fmt=6&clientId=12306&RQT=309&VName=PQD.

Aboriginal Elder Abuse in Canada

Aboriginal Elders are the most vulnerable, and voiceless group of members in our society. But Aboriginal Elders have been a source of knowledge in First Nation’s communities for as long as we can remember. They are a source of knowledge in terms of us being aware of our roots. The Elders in First Nations communities carry with them knowledge, wisdom, and strength that is passed down to younger generations. They are highly valued in First Nation communities. This blog entry will briefly discuss the topic of Aboriginal Elder abuse in Canada.  There is a lack of information regarding Aboriginal Elder abuse in Canada, and throughout the world.  But it is a problem and issue that cannot be overlooked. As I did some research I found that information related to the topic was sparse. So I will only briefly discuss and highlight the issue. A brief definition of Elder abuse in Canada can be looked at or analyzed into three basic categories. According to McDonald (2011), these categories include, “a) abuse of the older adult in the community; b) institutional abuse; and c) neglect” (p. 439). McDonald further goes on to explain that, “Most would agree on the major types of abuse – physical, psychological, financial, and sexual abuse” (2011, p. 439). This can applied to Aboriginal Elder abuse in Canada as well. They face abuse in the community, in institutions, and many suffer from neglect. Furthermore, most would concur that many have faced physical, psychological, sexual, and even financial abuse as a result of the Residential School system. We must not forget emotional and spiritual abuse as well. Spiritual abuse can be viewed in terms of loss of language, culture, and traditions as a result of the colonization process. Financial abuse can be seen as a loss of resources, as a result of specific family situations or societal factors. In trying to research statistical data numbers regarding Aboriginal Elder abuse in Canada, the information is sparse as already noted.  But I have personally seen firsthand Elder abuse occur in both the Aboriginal and non-Aboriginal communities, which is extremely disturbing and heartbreaking.

Many elderly Aboriginal people struggle to survive in our modern world. They face many barriers, such as racism, access to proper health care services, and are faced with disturbing social-economic conditions. These conditions include issues such as; lack of education, housing, employment, and lack of culturally specific health and social service programs. Furthermore, Aboriginal Elders are prone to being victimized for a variety of reasons. One example is that Elders in our communities have lost respect both within the community and the family, as a result of the colonization process, particularly the Residential School system.  I’m sure we are all aware by now that the Residential School system destroyed the function of the Aboriginal family. The current state of Canada’s Aboriginal peoples is directly linked to the colonization process. One example concerning Elder abuse can be seen with Aboriginal women Elders. According to Dumont-Smith (2002), “Aboriginal women are abused due to financial reasons, lack of respect, loss of traditional roles, loss of traditional life-style, lower levels of education, drug and alcohol problems of abusers… this is a non-issue for community leaders, managers, and police; and there is a lack of programs and services for Aboriginal female Elders who are victims of abuse in rural and isolated communities” (p. 9). This is especially evident concerning access to health programs, especially for Elders who are situated in the north who are isolated.  More resources and services need to be provided, in terms of culturally-specific healing programs geared towards Aboriginal Elders.

Although there is little information and/or research to suggest the absolute scientific certainty of Aboriginal Elders being abused in Canada, there are indicators which suggest that violence against Aboriginal Elders is higher than the rest of Canada. There is no doubt that violence in First Nation communities occurs rather extensively. I have heard stories in the news very recently from my own community and even in Winnipeg’s Aboriginal community of violent acts taking place. It seems that is occurring weekly, or perhaps even daily. Dumont-Smith (2002) explains that, “those who lack power in society are the most likely victims of violence; they are vulnerable because they lack the means to resist violence, to escape from dangerous situations and to gain protection from society. Those who lack power may in turn lash out at those even less able to resist, and a cycle of violence is created” (p. 8). We can see this with Aboriginal Elders and the institution of the family. Those who lack power in society, access to adequate resources, and those who are most are vulnerable as a result of the colonization process, may inhibit violence against others, in this case Aboriginal elders.  

More research is needed to address the issue of Aboriginal Elder abuse in Canada, and the factors that lead to Elder abuse. Hopefully more attention, research, and knowledge into the area will bring the issue to the forefront. There is no question that Aboriginal Elder abuse does occur in Canada, in both the Aboriginal and non-Aboriginal communities. I have seen it occur. For example; some youth, not saying all, are not taught certain values by their parents.  As a result, they may show disrespect towards an Elder. This may not be seen as abuse, but merely disrespect or perhaps even ignorance. I myself feel it is both disrespect and ignorance. Their actions may stem from the fact they were not taught by their parents certain values or even proper ‘protocol’ when in the presence of an Elder. This may because of both the colonization process and the values learned within the Residential school system. Furthermore, I have seen Aboriginal Elder abuse occur in Winnipeg streets, while at work, and even in my very own neighborhood.  The abuse I seen was in the form physical and emotional, and was really disturbing and heartbreaking to see. Aboriginal elders are highly valued in Aboriginal society, but many are experiencing different forms of abuse. I know there is extensive research out there with regards to non-Aboriginal Elder abuse, but research is lacking in the more specific area of Aboriginal Elder abuse. This needs to change, but I feel and am very positive it likely will sooner or later.  

- Dara

                                                           References

Dumont – Smith, C. (2002). Aboriginal Elder Abuse in Canada. Aboriginal Healing Foundation – Research Series. Retrieved online from http://www.ahf.ca/downloads/ahfresearchelderabuse_eng.pdf

McDonald, L. (2011). Elder Abuse and Neglect in Canada: The Glass is Still Half Full. Canadian Journal on Aging, 30 (3), 437-465. doi: 10.1017/S0714980811000286

Inadequate Housing and the Effects on Mental Health

There is a strong correlation between the limited funds for housing and the physical and mental health of Aboriginal families. Social workers today need to understand that linkage in terms of the assessment of the home. When they assess a home they need to look at factors such as the safety of the home, overcrowding issues, whether or not the home has access to running water, and mold and infestation issues just to name a few. They need to analyze these factors and see how this can affect the physical and mental health of a person, in this case an Aboriginal family. The housing conditions in many First Nations communities are inadequate, disturbing, and probably the worst in Canada. These factors create mental and physical health issues that cannot be overlooked with regards to the Aboriginal family.

With all the current wealth in Canada, it is maddening that First Nations do not receive all the wealth they deserve from the taxation of many businesses in Canada. What most people do not get, is that the land First Nations people once occupied prior to European contact was never surrendered. Why aren’t Canada’s resources shared amongst First Nations to the extent that they should be? With all the wealth in Canada, it is really quite disturbing to see how inadequate and unsafe the homes are on reserves. There is a clear strong connection between the removal of land resources, housing issues, as well as poverty issues, and how this can affect a person’s overall mental and physical health. Furthermore, these factors relate to how well a family can function, and how aboriginal children are cared for in First Nation communities. Many social problems can arise from such issues, because I am sure many people will not know how to deal with the stress or trauma of living in such inadequate housing conditions. Example; alcohol or drug addiction issues or parenting issues are just two examples. Many people may turn to alcohol or drugs as a coping mechanism, which in turn ultimately changes the structure of the Aboriginal family.

One condition that can arise from housing issues is post-traumatic stress disorder. According to the Aboriginal Healing Foundations (2003) study on mental health issues it explained that, “Post-traumatic stress disorder is a psychiatric disorder that can occur when an individual experiences or witnesses one or more severe traumatic events. There are many events that can trigger PTSD, including natural disasters and violent personal offences. The disorder is characterized by both psychological and physiological changes within the individual after a traumatic event” (p. 30). We can see many people developing this disorder as a result of the housing crisis in First Nations communities. For example; many homes do not have access to plumbing, electricity, running water, and many are infested with mold. Anyone living in such horrible inadequate conditions will inevitably develop some sort of health problem. If not a mental disorder, than a physical one will develop. According to Shaw (2004), “There is some evidence that the features of housing design are related to mental health… a Scottish study has reported that mental health was associated with features of dwelling in terms of problems with damp or condensation, keeping the home warm in winter, noise, and state of repair, such that those who reported their homes were in poor condition reported higher levels of anxiety and depression” (p. 409). This very notion can be seen with regards to the current Aboriginal housing crisis.
Post traumatic stress disorder (PTSD) is just one disorder that can result from the housing and/or poverty issues. Others can also occur such as; anxiety, mood disorders, and even depression are just a few more examples. Policies related to First Nations housing issues need to be addressed more firmly and more attention needs to be given to the issue by both policy makers and the media. There have been significant strides made to address the issue, but as usual it is a slow process.

What are some possible solutions to the problem? More resource sharing with and amongst First Nations would be a positive start, as this would create funds that would enable leaders to deal with the issue. Furthermore, more funding and programming is needed. Example; affordable housing on reserves. There is no doubt, that there is a strong link between housing issues, social issues, poverty, and the limited funds many First Nations communities receive. As a result of these issues it can affect the overall physical and mental health of a person.

- Dara
                                                             References

Shaw, M. (2004). Housing and Public Health. Annual Review of Public Health, 25 (1), 397-418. doi: 0.1146/annurev.publhealth.25.101802.123036

The Aboriginal Healing Foundation Research Series. (2003). Mental Health Profiles for a Sample of British Columbia’s Aboriginal Survivors of the Canadian Residential School System. Ottawa, Ontario. Retrieved online from http://www.ahf.ca/downloads/mental-health.pdf

Older Aboriginals: Getting involved

When it comes to older aboriginal people there are often confusions about how they are addressed. When being addressed most people just lump all older aboriginals with the term elders. However, this is not the correct terminology. An elder in aboriginal culture is typically one who possesses great knowledge and experience in their culture and it is important to realize that elders don’t self identify as elders, it is often a term given to them out of respect and acknowledgement of what they contribute to their community. It is important to understand this difference because not every older aboriginal person is an elder.

When speaking of an aboriginal senior (not elder) there is an emphasis on the fact that they are not classified in the same way that a typical non-aboriginal older person is classified. When speaking of the typical seniors in Canada people are usually referring to those who are 75 years of age and older, but when speaking of an older aboriginal people are often speaking of those older persons who are over the age of 65 (Beatty, B. B. , Berdahl, L. 2011) This difference in classification is due to aboriginal peoples being at a much higher risk for chronic health conditions and disabilities, as well as having an overall poorer health than that of a non-aboriginal (Beatty, B. B. , Berdahl, L. 2011)

This problem isn’t the only thing that older aboriginals must face. According to Susan Judith Ship (1997):

Aboriginal elders have the lowest life expectancy of all groups in Canada, are more likely to suffer degenerative diseases normally associated with old age, as well as experience the social and psychological consequences of old age such as loss of friends, spouse or relatives earlier in their lives. (Elders at Risk section, para. 3).

When adding up the factors of having loved ones passing away, medical issues, social problems such as not being able to communicate properly adequately and disabilities these could often end up leading to a life of isolation, which could therein lead to more health problems. A very simple solution to such a problem would be to simply incorporate the elderly into the community. One such example of how this is being done is taken from that of Hollow Water First Nation and its efforts to bring together the seniors of the community and have them interact and socialize within the community school. While there they teach the students skills, such as sewing, cooking, etc) that they have learned as well as learn from the students (take note that this program involves mainly female older aboriginals). This gives them an opportunity to socialize and interact with the younger generations and for there to be mutual learning going on, stories exchanged and bonds created. When thinking about programs such as these that aboriginal communities are coming up with themselves it would be interesting to see the effects on aboriginal communities and their elderly if funding were provided to get more older aboriginals involved in the community school systems.

-          Jody  

References

Beatty, B. B., Berdahl, L. (2011). Health Care and Aboriginal Seniors in Urban Canada: Helping a Neglected Class. The International Indigenous Policy Journal, 2(1) . Retrieved from: http://ir.lib.uwo.ca/iipj/vol2/iss1/10 

Ship, S.J. (1997) Ageing and Cultural Diversity: A Cross-Cultural Approach. Retrieved from http://www.niichro.com/Elders/Elders7.html

Creating an Awareness (FASD)

Fetal Alcohol Syndrome Disorder (FASD) is a decreasing, but still significant social issue among Indigenous people in Canada. There have been preventative measures implemented to protect and inform Indigenous people about FASD, and although helpful more of an impact still needs to be made these to give more support and information to the Indigenous population about this condition.

FASD is a condition resulting from when a mother consumes alcohol when pregnant, and results in a number of cognitive, behavioural and physical disabilities among people born with this condition.

FAS [FASD] is found in all socioeconomic groups in Canada, but has been observed in a higher prevalence in select Indigenous communities in Canada (Paediatr Child Health, 2002, p.161). There have been a number of prevention efforts made in these communities, but these efforts need to be more successful so that information is known throughout the whole community as at present the prevalence of this condition is still far too common. Prevention efforts so far included clinical and social services, prevention programs and workshops.

            Although there have been preventative measures implemented within Indigenous communities, these preventions need to have more of an impact. Suggestions on creating an impact in the communities is having FASD awareness within the education curriculum, putting up FASD awareness posters and having an awareness and prevention week throughout the entire community. These suggestions have most likely been done, but if not could be extremely helpful in the prevention process.

-Kerri

 

Clarren. S., Salmon. A. (2011). Developing Effective, Culturally Appropriate Avenues to FASD Diagnosis and Prevention in Northern Canada. International journal of circumpolar health, 70(4), 428-433. Retrieved from http://www.ijch.fi.proxy1.lib.umanitoba.ca/show_abstract.php?abstract_id=1111

Paediatr Child Health. (2002) Fetal Alcohol Syndrome, 7(3), 161–174. Retrieved from http://www.ncbi.nlm.nih.gov.proxy1.lib.umanitoba.ca/pmc/articles/PMC2794810/?tool=pmcentrez&rendertype=abstract

Home-Care for Our Elders

More live-in health-care is needed for Indigenous elders in Canada. As our Indigenous population is aging, there are a growing number in Indigenous elders who are in need of intensive, personalised and professional care. Institutions should be established to care for these elders in their communities. The government and band leadership should work together to build and establish these institutions in reserves because they are not available in most Indigenous communities.

            Indigenous health is poorer then the general population (Hampton et al., 2010, p.370), and as such when it comes to live-in health-care, consideration of Indigenous issues is more important than ever. Many of these elders have chronic illnesses and need higher levels of care and support in their old age (Wilson et al., 2010, p.7).

            One strategy to care for the growing number of Indigenous elders that has been suggested is the establishment of an institute such as an elder’s care home on reserves. This home would be run in a traditional manner to respect the elder’s heritage. One source suggests a few ways in which to adapt and respect the Indigenous elders care, and argues that such facilities should,

 “provide large family rooms where large groups of extended family and community members can gather to cook, pray, support each other [...] alter hospital policy for traditional spiritual practices [...] offer cross-cultural education for health care professionals [and] make health care providers aware of culturally appropriate resources” (Wilson et al., 2010, p.13).

These suggestions reflect cultural importance and address community and family needs, and should be implemented in any care homes for Indigenous elders on reserves.

            The establishment of these institutions are important because they address the needs of Indigenous elders. Elders are well respected within Indigenous communities and people within these communities should work on establishing care homes to provide the support and meet health needs elders require. 

-Kerri 

Abonyi, S., Lovelace, R., Rosenberg, M., Wilson, K. (2010). Aging and Health: An Examination of Differences between Older Aboriginal and non-Aboriginal People. Canadian Journal on Aging, 29, 369-382 doi:10.1017/S071498081000030

Baydala, A., Boekelder, R., Bourassa, C., Goodwill, K., Hampton, M., Placsko, C, et al. (2010). Elders speak about end-of-life care with Aboriginal families in Canada. Journal of Palliative Care, 26(1), 6-14. Retrieved from CBCA Complete.

Building Relationships and Strengthening Identities Among Canada's Aboriginals and Newcomers

When thinking about immigrants and refugees and how they intersect with aboriginal identity I was at a standstill. I didn’t really know what I could write about when it came to these two different groups. One group was the original inhabitants of this land [aboriginals] and had faced much hardship from racism, survival, struggles for equality and the fight for self determination. This much I knew about from a previous class that I had taken in native studies. But when it came to the group of immigrants and refugees, who were newcomers to this land from another country, I didn’t really have much knowledge about them. Nor did I see a way that I would be able to interconnect these two groups with one another. When I thought about the relationship that aboriginals had in the past with newcomers to the land Europeans and colonization popped into my head; Then, from there all I could think about was how the aboriginal people of today probably don’t like the idea of immigrants and refugees coming to Canada to take jobs that could have been theirs or cause less opportunity for economic prosperity for aboriginals. Although this way of thinking maybe partially true, this isn’t the way most aboriginals see immigrants and refugees.  Traditionally, aboriginals were said to be very welcoming people, and that hasn’t changed, they may be less trusting then they used to be (this of course is just my speculation), but that doesn’t mean they won’t give newcomers a chance, after all, today’s newcomers aren’t the ones that caused aboriginals their hardship.

The program that I found that I thought would be a perfect example for this topic and shows how aboriginals are working to understand and embrace newcomers more openly is the Dialogues Program, which is a program based out of Vancouver, BC. The goal of the Dialogues Program is to bring together the aboriginals of Canada, as well as the immigrants and refugees and create a bond of understanding between them (Suleman, Z. 2011). They look to create this understanding by making the aboriginals and newcomers get past the misconceived stereotypes that each may have against one other (Suleman, Z. 2011), misconceptions that more often than not are not based on reality. So in order for these groups to correct these misconceptions that they have on one another the Dialogues Program set out to re-educate them and bring them all together to talk amongst one another and converse about certain topics, this process of discussion is called Dialogue circles and in them topics of the past, present, and future of the relationship between these groups could be talked about (Suleman, Z. 2011) One thing I found to be enlightening was the discussion portion that took place about the aboriginals of the land. The newcomers spoke about what they knew about aboriginal people, which wasn’t much and was mostly based upon stereotypes (Suleman, Z. 2011), and talked about how they would like to know more about the original inhabitants of this country but the lack of easily accessible information makes that slightly difficult (Suleman, Z. 2011). In the project book it talks about how the project took note of that before the newcomers placed any thought upon aboriginals they needed to know more about the history of the aboriginal people in Canada. They brought up such topics as colonization and the history of the hardships that they endured, as well as aboriginal traditions, the land, and the culture of aboriginal people. Although there was much more discussed about the project these were the things that stuck out the most. I found it very illuminating to know that there are projects out there that are bringing together different groups that are so diverse and unique in their own distinct way and encouraging them to get to know one another before they place judgment towards each other.

When thinking about this program I see progress being created by these groups and I can see how they are all working to better understand their own, as well as other’s identities. It is important to interact and communicate with others and to build understanding because the thoughts of others build on our identities. As James Frideres (2008) states in his article Aboriginal Identity in the Canadian Context “our identity cannot be determined without considering other people we are directly and indirectly involved with in social interaction. Hence, the responses of others necessarily play an important part in the construction of our identity.” (p.4) From this we can see that the way people respond to us shapes a part of who we are, but what the dialogues program is doing is taking these two groups and changing the misconceived thoughts they may have had about each other and re-educating them, therefore, building more positive identities for each of the individuals involved.

-          Jody

References

Frideres, J.. (2008). Aboriginal identity in the Canadian context. The Canadian Journal of Native Studies, 28(2), retrieved from http://proquest.umi.com.proxy1.lib.umanitoba.ca/pqdlink?vinst=PROD&fmt=6&startpage=-1&clientid=12305&vname=PQD&RQT=309&did=1872186461&scaling=FULL&ts=1321770604&vtype=PQD&rqt=309&TS=1321770617&clientId=12305&cfc=1

Suleman, Z. (2011). Vancouver Dialogues: first nations, urban aboriginals, and immigrant communities. Retrieved from http://vancouver.ca/commsvcs/socialplanning/dialoguesproject/initiatives/pdf/book.pdf

Older Indigenous Adults.. Health Care is a form of Cultural Care

    What is an Elder? Within indigenous context, and Elder is someone who has been recognised by their community as having spiritual or political representative, or simply someone over the age of 55 who has been recognized as possessing gifts, traditional language and cultural knowledge and skills honoured within the specific group. Elders are valued for their life experience and their ability to put things and situations into prespective for younger people. "Traditionally, North American Aboriginal family life has been characterized by the extended family system that included a man and women, their children, and more distance relations (e.g., grandparents, aunts, and uncles) living together in a mutually supportive environment." (Williams, 2000, p.5) This term, Elder, is not to be confused with an older Indigenous adult. While the two often are appropriate given how the traditional teachings are kept, a person with expansive traditional knowledge who is younger than age 55 can be termed an 'Elder'.
    The national average age for non-indigenous people to be considered a "senior" is aged 65 and over. Within Indigenous context, that is lowered to 55 and over. But sadly, literature that deals with aging indigenous people is sorely lacking. But what little lirtature there is indicates that Diabetes and resulting complications, renal failure, cancer and heart disease are the most common health issues experienced by older indigenous people. With the advance of modern technologies in many fields, traditional medicinal plant knowledge which was harboured by Elders has now been replaced by pharmaceutical companies and Elders' traditional roles have been replaced or removed completely. They are not treated with the same respect as they had been prior to colonization. With changes to the family stucture that does not include grandparents living in a mutually supportive environment, many indigenous older adults are loosing a support system that can help them stay in their own homes and communities rather than in nursing homes or pallative care facilities. Sadly, many of the research data available esclused Inuit and Métis people living off reserve.
    Despite these things, indigenous older adults are defined as successful in their old age by how they manage their non-material possessions. According to Wilson, Rosenberg, Abonyi and Lovelace (2010), amongst the Inuit  "Individuals' attitudes in later life, in particular their willingness to transmit their accumulated wisdom and knowledge to their juniors, are the critical determinants of whether an individuals is viewed as having successful old age." (Wilson, Rosenberg, Abonyi and Lovelace, 2010, p.371) Poverty also is abundant among older adult groups, even more so amongst older indigenous groups. This can cause a plethora of problems, including if an older indigenous adult is on essential medication for treatment of disease. The decline of mental health is another issue that can complicate health. Of course, systemic racism in hospitals won't help older indigenous peoples, like in the case of Marion Spence or Brian Sinclair (Who was only 45, ten years younger than the considered average of indigenous adults). In many cases, older indigenous adults are at risk of Spiritual Abuse, which Dumont-Smith defines as "The erosion or breaking down of one's cultural or religious belief systems." (Marshall and Vaillen Court, 1993 via Dumont- Smith, 2002, p.4) as many older indigenous adults are also survivors of the residential school system. With all these factors in place, it would not be a stretch to believe that older indigenous peoples are at risk for all forms of elder abuse.
    To get a complete idea about the needs of older indigenous adults, there has to be an acknowledgement of the diversity that exists amongst indigenous groups. A comparison of On and Off reserve, Indigenous/ Inuit and Métis people would provide valuable data in regards to older indigenous people's health issues and concerns, as well as providing culturally sensitive ways to impliment policies and care so that older indigenous people can live with lives of dignity and respect that they deserve. After all, if they are keepers of cultrual and traditional spiritual wisdom, wouldn't it make sense to have their health needs taken care of so they can pass that on, and live "successful" older age lives according to their community standards?

~Shauna

Abonyi, S., Lovelace, R., Rosenberg, M., Wilson, K. (2010) Aging and Health: An Examination of Differences Between Older Aboriginal and Non-Aboriginal People. Canadian Journal on Aging, Vol. 29, No. 3, pp. 369-382.

Dumont-Smith, C. (2002). Aboriginal Elder Abuse in Canada. Retireved November 21, 2011 from http://www.ahf.ca/downloads/ahfresearchelderabuse_eng.pdf

Williams, L. (2002). A Changed Lifestyle: Older Aboriginal Adults. Wellspring. Spring 2002. Retrieved November 21, 2011 from http://www.centre4activeliving.ca/publications/wellspring/2002/spring-older-aboriginals.pdf

More to them then just their physical ability

When thinking about physical disabilities people often think about those who are unable or lack the capability to physically do something, one such example being an individual who needs a wheelchair and can no longer access buildings unless they have entrances specifically designed for them. In the past, the individual in this example would most likely have been seen by society as weak and frail, or lacking as an individual and unable to complete tasks on his or her own. This view as seeing them as a liability to society and needed to be taken care of has now changed. Although it has changed, disability will always mean different things to different people.

Today, in one model called the medical model it “calls for medical or other treatment or intervention, to 'correct' the problem with the individual” (World Health Organization [WHO], 2002, p.8) the problem being their disability. Another model would be the “social model of disability...[which] sees disability as a socially created problem and not at all an attribute of an individual” (WHO, 2002, p.9) The social model is similar to that of an aboriginal perspective in that they do not see a person’s disability as something that defines them. When looked at more closely from an aboriginal perspective individual’s with physical disabilities wouldn’t be looked at as lacking in bodily skills but rather they would be seen as being “strong in mind and spirit.” (Johnston, L. 2004. p.1). Individuals would be seen as having something other to offer other than just their physical abilities. For example, in Raihanna Hirji-Khalfan’s article (2009) he uses the example from Durst (2006) who states that the Hopi believe that disability is “based on one’s contribution to society rather than notions of difference” (p.3). Meaning people would be seen through the other skills that they posses such as being a gifted story teller, artist, caregiver, healer, musician etc (Johnston, L. 2004. p.1).

From this we can see that the way aboriginal’s perceive those individuals who are weak in body is a really admirable way to look at things and in people today’s society would greatly benefit if they took a page out of an aboriginals book and viewed the world, as well as people, through their eyes, then maybe more people would see that there is more to people with disabilities then what they can do with their bodies.

-          Jody

References

Hirji-Khalfan, R. (2009). Federal Supports for Aboriginal People with Disabilities. Retrieved from http://pi.library.yorku.ca/ojs/index.php/cdd/article/view/23386

Johnston, L. (2004). Native American Medicine: Part 2. Retrieved from http://www.mnaimhac.org/resources/NA%20Healing%20Modalities.pdf

World Health Organization Geneva. (2002). Towards a Common Language for Functioning, Disability and Health. Retrieved from http://www.who.int/classifications/icf/training/icfbeginnersguide.pdf

Holistic Approach to Mental Health

What is mental illness? According to an online medical dictionary it is “any of various psychiatric conditions, usually characterized by impairment of an individual's normal cognitive, emotional, or behavioral functioning, and caused by physiological or psychosocial factors. Also called mental disease, mental disorder" (n.d.).  This seems like a reasonable definition but the problem with this is when compared to that of an aboriginal perspective towards mental illness, the conventional definition, created by western society, focuses too much on individual pathology, seeing mental health issues as diseases and disorders to be cured. When mental health issues are looked at through an aboriginal perspective they do not look at it as a disease central to just the mind, but rather they tend to get looked at in a more holistic way. (Native Mental Health Association of Canada [NMHAC], 2007, p.6) That is they tend to see mental health issues as an imbalance between body, spirit, mind, and emotions, all of which are seen as being interconnected and in harmony with one another (NMHAC, 2007, p.6).

When one area in a person’s life is not balanced and in harmony it means that they are under distress, in either the physical, emotional, spiritual, or mental aspects of their lives (Brown, Ian. 2003, p. 2). Distress meaning bad stress, or “a state in which our coping abilities begin to break down” (Brown, I. 2003, p.1) and has surpassed our ability to deal with it. In the case of aboriginals, whose “most serious mental health problems are depression, substance abuse, family violence, high rates of suicide in certain communities, mental disorders, and grief...” (Brown, I. 2003, p.2) it could be said that these occurrences are the results of imbalances in one’s life and in order to correct it measures must be taken that look at the individual as a whole. One example of how this was done was given in Ian Brown’s (2003) article which described a case study by Dianne Reid:

who went on to tell the story of a hospitalized patient diagnosed as suffering from mental, emotional and physical damage. “According to the psychiatrist treating this patient, each of these afflictions had to be treated separately. However, an Elder involved with the case showed that all of these states were intertwined, including a spiritual dimension which was missing entirely from the psychiatrist’s diagnosis. The Elder was able to disentangle the threads and heal the individual.” (p.5)

This example shows just how much aboriginal’s knowledge isn’t just something to be looked at as an alternative to modern practices, but should be embraced and intertwined with today’s mental health initiatives. With this example, as well as others, organizations and associations, such as the NMHAC, are developing and implementing plans to help aboriginal people dealing with mental health issues by promoting the holistic approach towards mental health. Plans such as the NMHAC’s Ten-Year Strategic Plan, described in the article charting the Future of Native Mental Health in Canada (2007), are working to promote aboriginal mental wellbeing and are devising plans that include the involvement of the whole community. Those communities would work at educating the people about mental health issues, promoting connectedness and communication within their communities to ensure that no one is isolated from the rest of the people, and encourage personal and community empowerment, among other things. Much is still to be done in this approach to mental health, and although it may not be widely popular in mainstream society just yet, in aboriginal communities all over the country this approach appears to have much successful among the aboriginal population.

- Jody

References

Brown, I. (2003). Mental Health and Wellness in Aboriginal Communities. InTouch Vol. 26. Retrieved From http://www.niichro.com/2004/pdf/INtouch/in-touch-vol-26.pdf

Mental Illness. (n.d.). In Medical Dictionary Online. retrieved from http://medical-dictionary.thefreedictionary.com/mental+illness

Native Medical Health Association of Canada. (2007). Charting the Future of Native Mental Health in Canada Retrieved From http://www.nmhac.ca/documents/Final_NMHAC_STRATEGIC_PLAN_April_07[1].pdf

-     

"...you don't think I know who the immigrants are?"

The history of the Indigenous and the immigrants is a long and complicated one, considering the first immigrants came hundreds of years ago and that ultimately resulted in… the founding of Canada. So you, being where you are, on that specific plot of land, can thank the arrival of people immigrating to Canada for being where you are today! Still, let’s look to see what can be said on the topic of “the original immigrants” from the perspective of Turtle Island’s first people group.

In an article looking at the effects of colonization, the writer looks discusses the outlawing of Aboriginal culture by the newly established government in the past and that presently suicide is the number one killer in youth and Inuit have the highest rate of suicide in the world (Doyle, 2011, 22 – 23); very much connected to my previous two entries. As we learned in class, the occurrence of colonization had a disturbing effect on the Indigenous population that has traces still seen today. With the rapid influx of a new way of life, the old way of life was systematically shut down and an attempt was made at its destruction; the immigrant did not agree with the traditional way of life on Turtle Island.  

Still after considering all this, another writer says that “Aboriginal people are engaged in revitalization supported by Canadians” (Frideres, 2008, 330) in an article discussing the loss and regaining of the Aboriginal identity. What I like about this is that yes, in 2011, Canadians (the descendents of immigrants) are accepting and supportive of Indigenous people attempting to find their place once more in Canada. One the macro level, programs like the Inner City Social Work program and television stations like APTN are doing what they can to train the Indigenous and elevate their status.

So, I took this entry in a different direction then from what Silvia intended, so hopefully I don’t lose too many marks, but I really wanted to highlight the idea of immigrants and how the majority of Canadians descent from the the original ones. Considering this, the treatment of new ones can maybe be viewed in a new light. I think it’s important to consider the arrival of new Canadians who immigrate here and the affect them being here now has on them. As new Canadians arrive and try to maintain their own culture while adopting another, as original Canadians try to reclaim their culture while trying to compromise with another, and as the of us are figuring out what it means to be Canadian in our ever expanding culture, I think that on the micro level there is a lot way can do to include those founds in the margins. And maybe, who knows, learn what it means to be Canadian.

Kel

Doyle, K. (2011). Modes of colonisation and patterns of contemporary mental health: Towards an understanding of canadian aboriginal, australian aboriginal and maori peoples. Aboriginal and Islander Health Worker Journal , 35(1), 20-23. Retrieved from http://web.ebscohost.com.proxy1.lib.umanitoba.ca/ehost/pdfviewer/pdfviewer?sid=49874c4d-6825-41ef-adb1-117e720bc784@sessionmgr15&vid=2&hid=14

Frideres, J. (2008). Aboriginal identity in the canadian context. The Canadian Journal of Native STudies, 2(2), 313-342. Retrieved from http://proquest.umi.com.proxy1.lib.umanitoba.ca/pqdlink?vinst=PROD&fmt=6&startpage=-1&clientid=12305&vname=PQD&RQT=309&did=1872186461&scaling=FULL&ts=1321770604&vtype=PQD&rqt=309&TS=1321770617&clientId=12305

"...I don't take care about my old folks?"

This year, besides being in the concentrated Social Work program, I am also taking the Aging Option which tacks on one more class each semester my first year. As a result of taking this semester’s class (Health and Aspects of Aging), I have been being more intentional in observing how the elderly (the term older adults (Robnett & Chop, 2010) is the more appropriate way to refer to this demographic) are treated in the world around me. Being a frequent city transit user, I see that the older adults are not always offered a seat when the bus is full; from working in retail, I know that sales associates are reluctant to help older adults as they will take twenty or more minutes of your time only to tell you that they will leave to think about the purchase; and from living in a culture where popular media bombards you at literally every corner, I know that older adults are often portrayed as frail, incompetent, and basically unnecessary. My question is how older adults were viewed by Indigenous culture and what role they play(ed) in their community.

In her article on learning models of the Indigenous, “Understanding Learning Ideology Through Storywork with Elders”, Atleo looks at the role elders (an English word used by the Indigenous to refer to their older adults) played in their community and family units. From surveying five elders and having them examine a story and share how it reflects their culture (455 – 456), she finds that “the experiences of grandparents were expected to provide examples of successful living and models of activities, attitudes, and behaviors for their grandchildren… …. Grandparents had the experience, the moral and social right, to provide a running commentary on the parenting activities of the community” (461). To be an example and to provide construction criticism (and maybe even correction) to the happenings in the family and community were part of the function of their older adults. When this happens today, it can be viewed as prying, nosing around, and even offensive.

In an article found in the Saskatchewan Sage, one elder shares her purpose as an elder in the modern world, “There were so many lost souls in this world because they don’t have their language and culture. I’d like to at least give them that chance. If I know it I can teach it and restore some of their pride, and identity and foundation of self worth” (6), speaking of the high teen suicide rate that once plagued her community. While she might not be able to share all of the stories an elder once was able to, she is attempting to keep the language and the remnants she knows alive through teaching and writings; very admirable.

The role of older adults has clearly changed this past hundred years; as our society keeps focusing on the specialness and uniqueness of individuality, and as we keep listening to it, we move further from learning from older members of our community. If you haven’t found this to be true yet, the time we have with our grandparents might not be a long lasting one. If you are able to, follow through with the teachings of the Indigenous and find out what stories the older adults in your life can share and what you can learn from them. Nostalgic connotations aside, I’m sure they will love you to sit with them and spend time listening to what they have to say. Make this a personal policy for you ;)

Kel

Atleo, M. (2009). Understanding aboriginal learning ideology through storywork with elders. Alberta Journal of Educational Research, 55(4), 453-467. Retrieved from http://proquest.umi.com.proxy1.lib.umanitoba.ca/pqdlink?vinst=PROD&fmt=6&startpage=-1&vname=PQD&RQT=309&did=2170783171&scaling=FULL&vtype=PQD&rqt=309&TS=1321750925&clientId=12305

Grebinski, L. (2011). Storytelling festival celebrates traditions. Saskatchewan Sage, 15(6), 6. Retrieved from http://content.ebscohost.com.proxy1.lib.umanitoba.ca/pdf25_26/pdf/2011/GN7/01Mar11/59353662.pdf?T=P&P=AN&K=59353662&S=R&D=fth&EbscoContent=dGJyMNHX8kSep7c4zOX0OLCmr0meqLBSr664TbeWxWXS&ContentCustomer=dGJyMPGrs0m3qrBMuePfgeyx44Dt6fIA

Robnett, R. H., & Chop, W. C. (2010). Gerontology for the health care professional. (2 ed., p. 21). Mississauga: Jones and Bartlett Publishers.

Atleo, M. (2009). Understanding aboriginal learning ideology through storywork with elders. Alberta Journal of Educational Research, 55(4), 453-467. Retrieved from http://proquest.umi.com.proxy1.lib.umanitoba.ca/pqdlink?vinst=PROD&fmt=6&startpage=-1&vname=PQD&RQT=309&did=2170783171&scaling=FULL&vtype=PQD&rqt=309&TS=1321750925&clientId=12305