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

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"...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

"...you think I'm crazy for wanting to be healed in my own way?"

          Growing up in North Western Ontario and being the son of a social worker, I heard a lot of stories from the surrounding reserves and small bits of the issues they were facing. At one point, my mom said that the number of teen suicides was increasing and there was not a lot being done about it. More recently, a member of my family who was suffering from a mental disability took his own life after a minor dispute in his family. Today, I wonder what these individuals were thinking in their last moments, what the connection to mental disabilities might be, and how these deaths could have been prevented.

            In their article on the human mind, Mehl-Madrona and Pennycook (2009) look at what Indigenous elders have to share on the topic. What came from this study on the mind was that it is not something that existed within the person but instead is a shared event of all people and grown through relationships with others, that we are placed within stories that set up who we are and who we become, and that balance and restoring balance within the community is central to restoring a person (94 – 95).  The article concludes with saying that the idea of the mind in Indigenous thought (pun actually not intended) needs to be redeveloped before it can be effective once more and hopes that will be aided the with the study (97 – 98). It is clear to see that the Indigenous people place a heavy emphasis on healing and reconciliation, and that the whole community is affected by an affliction such as mental illness.

            In an older article by Enns, Inayatulla, Cox and Cheyne (1997), the study finds that Aboriginal youth report the feeling of hopelessness when choosing to end their own life (221). The question then arises what surrounding them brings on these feelings and why does this option seem like the best one to take. Meanwhile in the North West Territories, the Aboriginal communities are asking for their healers to be funded for the work they are doing with the problems they are facing (Helwig, 2000).

            If the mind, the individual, and the community are all connected, they need to be brought together when one of them fallss out of sync. Indigenous methods of healing need to be brought into the discourse when we consider suicide prevention in the Native population. I really think that the NWT is on to something with asking for their traditional ways to be officially employed by local agencies. What a step forward it would be to see more programs in place for Indigenous youth to be healed from these feelings of hopelessness and be proud members of the people they are. Hopefully someday within our lifetime, we will see this people group suffer no more.

Kel

Mehl-Madrona, L., & Pennycook, G. (2009). Construction of an aboriginal theory of mind and mental health. Anthology of Consciouness, 20(2), 85-100. Retrieved from http://onlinelibrary.wiley.com.proxy2.lib.umanitoba.ca/doi/10.1111/j.1943-278X.1997.tb00293.x/full

Helwig, D. (2000). Nwt report urges recognition for aboriginal healers.Canadian Medical Association ,162(13), 1862. Retrieved from http://www.ncbi.nlm.nih.gov.proxy2.lib.umanitoba.ca/pmc/articles/PMC1231384/pdf/cmaj_162_13_1862.pdf

Enns, M. W., Inayatulla, M., Cox, B., & Cheyne, L. (1997). Prediction of suicide intent in aboriginal and non-aboriginal adolescent inpatients: A research note. Suicide and Life-threatening Behavior, 27(2), 218-224. Retrieved from http://onlinelibrary.wiley.com.proxy2.lib.umanitoba.ca/doi/10.1111/j.1943-278X.1997.tb00293.x/pdf