Aboriginal Woman Abuse

Pre Contact to Aboriginal Woman Abuse and After Pre Contact Woman Abuse

Before pre contact to Europeans, the influence and respect that Aboriginal women held in their communities not only gave them a voice, but kept them safe from woman abuse, sexual assault and stalking. Aboriginal women’s responsibilities included providing for themselves, their children, relatives, the sick, elderly, disabled and the community at large. Women are seen as the creators of life and involved in all things that dealt with creativity, from planting and harvesting, to giving birth and raising children. Married couples stayed with the woman’s family, and if abuse has occurred then the family resides with their daughter. Historically, woman abuse was present in Aboriginal society prior to European contact, but not nearly in the same intensity or frequency it is today (as recently as 2002 it has been reported that between seven and nine out of every 10 Aboriginal women in some communities had been abused in the past two or three years). Traditionally, when an abuse occurred, the abuser was confronted immediately by his male relatives or those of his victim. If the abuse continued, punishment could be severe, including banishment, from the community or castration and death. But because woman were highly respected abuse hardly ever occurred.

After pre contact, aboriginal woman were blunt and direct about the abuse. Violence and abuse in Aboriginal communities has reached epidemic proportions. The range of abuse that goes through aboriginal communities as sexual, physical, verbal and emotional abuse. According to a woman who was interviewed for the “Native Perspective on Rape”,

-          rape is a common and widespread experience

-          rape extends back many generations, such as Residential Schools

-          people treat rape as a personal, private pain and do not talk about it unless there is an unavoidable crisis

-          the individual who is raped come to view violence as the norm.

Thanks,

Amanda

References:

http://www.kanawayhitowin.ca/index.php?option=com_content&task=view&id=29&Itemid=42

http://www.ajic.mb.ca/volumel/chapter13.html#6

Aboriginal Mental Health

            When looking at Aboriginals Peoples of Canada, one must consider that this population consists of (698,025) First Nations people, (389,780) Metis, and (50,480) Inuit approximately 1,172,785 people or 3.8% of the total population of Canada (Census, 2006). Aboriginal perspective on mental health is healing by medicine wheel teachings, understanding the four directions, finding their purpose of being through cultural activities, healing lodges, and treats the individual with a more holistic approach. Health and well-being include all the four aspects of human nature: physical, mental, emotional and especially our spiritual being. The profile of mental health disorders in Aboriginal people is primarily a by-product of our colonial past with regards to layered assaults on culture and personal identities. According to Smye & Mussell “Root cause of mental health problems such as inter-generational trauma, poverty, unemployment, and lack of housing need to be addressed alongside the consequent mental health issues, that is, depression, substance use, abuse, PSTD, and anxiety disorders “(2001).

            Traditional Western perspective treats the consumer with medication, psychotherapy and sometimes the family is not included with the treatment options unless the consumer signs consent due to legal and ethical obligations regarding confidentiality (Simmie & Nunes, 2001). Traditional Western medicine often looks at mental illness as an individual illness or a disease of the mind and most individuals feel that it fails to recognize their unique and distinct needs (Simmie & Nunes, 2001). Most people find that navigating through the system is difficult and challenging in order to seek help for most consumers they end up on long waiting lists in order to get a doctors referral to a psychiatrist.  

            Some of the Issues relating to suicide are rapid culture change, forced assimilation and marginalization. Risk factors include males are prone to attempt suicide previous to actually committing suicide. Drug and alcohol is a major contributor as well as school problems, social isolation, depression, poverty, unemployment, violence victimization and violence perpetration (Acting on What We Know: Preventing Youth Suicide in First Nations, 2010, p.47). Prevention programs are introduced through the implementation of native oriented programs beginning from childhood throughout teen to adulthood. Healing in communities is crucial and should begin in school based strategies. These strategies would be beneficial and effective implemented into the school curriculum to enhance the ability to cope stress, emotions, problem solving, interpersonal communication and conflict resolution. These measures help to promote confidence, self-esteem and the fundamentals to effectively deal with crisis and emotional conflict (Acting on What We Know: Preventing Youth Suicide in First Nations, 2010, p.50).

Looking at this issue from conservative ideology individual freedom is more important than social equality; individuals should be responsible for their own lives. Policies that encourage dependency on the state should be avoided. How can this ideology address the needs of mental health when it clearly states individuals are responsible for themselves?

I think the Socialism ideology better suits the needs of mental illness because it acknowledges social and economic equality as the most important values and systemic discrimination based on gender, race and ethnicity is eliminated through government policies. Personal dignity depends on social and economic equality.  

Thanks Allison 

References

            Acting on What We Know: Preventing Youth Suicide in First Nations.www.sprc.org/…acting –what-we-know-preventing-youth-sucide-first-nations.

Statistics Canada. Projections of the Aboriginal Populations, Canada, Provinces and Territories 2001 to 2017. Ottawa, Statistics Canada, 2005 (Cat. No. 91-547-XIE).

Statistics Canada. Aboriginal Peoples in Canada in 2006: Inuit, Metis and First Nations, 2006 Census. Ottawa, Statistics Canada, 2008 (Cat. No. 97-558-XIE).

National Aboriginal Health Organization. New Fact Sheet: Addressing Mental Illness, March, 25, 2011//naho//posted in What’s New at NAHO.

Vicki Smye & Bill  Mussell, July, 2001.Aboriginal Mental Health: What Works Best. A Discussion Paper.

Scott Simmie & Julia Nunes, 2001, 2002.The Last Taboo A Survival Guide to Mental Health in Canada.

Fetal Alcohol Spectrum Disorder

One major issue impacting indigenous communities is Fetal Alcohol Spectrum Disorder (FASD). FASD is a term that can describe a wide range of developmental disabilities caused from a mother who consumed alcohol during any stage of the pregnancy. I read an alarming article quote that stated "Of all the substances of abuse, including heroin, cocaine, and marijuana, alcohol produces by far the most serious neuro-behavioral effects in the fetus" (Mountford 2012).

There are many possible diagnosis to this disorder such as 1) Fetal Alcohol Syndrome (FAS), 2) Partial Fetal Alcohol Syndrome (pFAS), 3) Alcohol Related Neuro-Developmental Disorder (ARND), 4) Alcohol Related Birth Defects (ARBD). Ultimately, there is no cure for this and sadly many undiagnosed  individuals will go through life struggling with no supports or help they so desperately need.

It is identified that one drink of alcohol can have life long impacts for not only the child but the whole family, caregivers and the community, as well as the health care system. According to Allan Mountford 2012, some of the effects of FASD can be characterized as:

Primary Characteristics

• Specific facial characteristics
• Growth deficits
• Mental retardation
• Heart, lung, and kidney defects
• Hyperactivity and behavior problems
• Attention and memory problems
• Poor conditions or motor skills
• Difficulty with judgement and reasoning
• Many learning disabilities
• Hearing problems
• Renal dysfunction and eye problems
• Skeletal abnormalities  

Secondary Characteristics- the hidden disability and the stuff you cannot see

• No concept of right and wrong
• Lack of remorse, poor judgement, no fear
• Poor impulse control and poor personal hygiene
• Academic difficulties
• Social inappropriateness and poor self esteem
• Lying, stealing, cheating, and always in trouble with the law

On March 24, 2012, I attended a training workshop on "Teaching Students with Fetal Alcohol Spectrum Disorder" that was held in Sagamok First Nation. The workshop was funded by North Shore Tribal Council and the coordinator of the workshop invited the community, teachers, parents, and service workers. I remember sitting there listening to guess speakers who work one on one with the children diagnosed with FASD and hearing them voice their concerns on how the costs for raising them and how the family, society, and tax payers sees the the one with the disability.

The ideologies from the neo-liberativism is that of those who work are good and those that don't work or contribute in the globalization sector or contribute to the economic growth in Canada is nothing but a burden on  each level of government and that the focus is cutting programs from less deserving.
"Women who give birth to to children with disabilities can be seen to "fail" both tests of citizenship: they have produced children who are 'burdens' and 'drains' on already over-taxed health, education, social service and (in some cases FASD) criminal-legal systems and, due to the extraordinary care giving responsibilities faced by mothers of disabled children in the absence of a strong system of public services, they have removed themselves (often voluntary) from paid work, often with little recourse but to go on social assistance in an attempt to meet their families basic needs" (Salmon 2011, p.173).

My heart goes out to those who are struggling in this life in dealing with any of the diagnosis of FASD characteristics mentioned. If you are fortunate to be be diagnosed early there are programs, workshops, and training with recommendations and supports to the child(ren) and families  to cope and learn that many outcomes of the individual are not intentional. However, this can be brutal to those who go through a lifetime of outbursts, feelings of never being able to do right, never being able to go through school, never being able to have a healthy relationship, and always involved with the law.

Chi-Migzs Tammy

Reference's

Amy Salmon (2011):Aboriginal mothering, FASD prevention and the contestations of neoliberal citizenship, Critical Public Health, 21:2, 165-178

Mountford, A. (2012). Cause it's not my fault. Fetal alcohol spectrum education support. Janet ville:ON



 

Mental Illness in First Nations Communities

This blog is going to be on mental illness on F.N. communties.  The ideologies that First Nations people and non Aboriginal peoples face are not the same as the average Canadian.  When dealing with the Canadian Mental Health Association they could not elaborate with the Anishinaabe Peoples because of their difference in cultural and healing beliefs.

Many mental health problems of Aboriginals arise from a long history of colonization, residential school trauma, discrimination and oppression and loss of land, language and livelihood.  Many families were deeply affected by the government's residential school policy.  Rates of mental health problems such as suicide, depression and substance abuse are significantly higher in many Aboriginal communities than in the general population.  The rate of suicide among Aboriginal peoples is 2.1 times the Canadian rate.  Simlarly, the rate of suicide for Aboriginal women is three times the national rate.

In 2000/01 suicide and self-injury were the leading causes of death for Aboriginal youths, suicide accounted for 22% of all deaths among Aboriginal youths (aged 10 to 19years) and 16% of all deaths among Aboriginal people aged 20 to 44 years.  These are alarming facts and have to be addressed by the leaders of the First Nations communities and government officials.

We have to empower one another and realize that this is a national problem, not just one specific community.  Mental illness is not just a problem with First Nations people but in every ethnicity.  One in three people you cross in your daily life has or will face mental illness.  This disease doesn't pick skin colour or beliefs, however, each culture may have their own ways on treatment.  In my opinion, and through research we just have to be supportive and understanding of mental illness.

Meegwetch,

Jennifer

References:  Canadian Mental Health Association

                     www.ontario.cmha.ca

                    First Nations stories from elders

Education is Key

                The Anishnaabe community has suffered great pain, despair, hardship, torture and the list goes on.  For any individual to have to endure these conditions for even a day has potential to be devastating; imagine decades and decades.  Today the Anishnaabe people still face situations that are not pleasant or adequate for safe living or proper development and growth. However I feel as though there is the beginning of a road to healing being built.  Many individuals and groups have taken steps forward in healing this community.  One that comes to mind is the Aboriginal Healing Foundation whose mandate is to promote resources allowing the Anishnaabe communities to sustain the healing process, reconcile and rebuild the intergenerational effects the residential school system brought (2012).

                Foundations like the Aboriginal Healing Foundation assist to clear away the stigmas that people have created which will allow for the Anishnaabe community to move forward and expand (Pearson, 2012).  By changing our thinking as a whole and educating our children when they are young about what has happened to this culture of people will help in the removal of the restrictions that are preventing the Anishnaabe’s path to success (Pearson, 2012).  By educating our people about the Anishnaabe’s past and present, discrimination will hopefully be abolished which would open up a position for them take full advantage of the opportunities that have arose (Pearson, 2012).

                Even though there have been steps taken to reconcile and heal this community of people there is still much to be done.  Looking at something as simple as housing that is still a massive issue among the Anishnaabe communities, one could say that the proper steps have not been taken to fight against the abuse of power we feel from our governments (Pearson, 2012).  Liberalism would frown upon this hugely as insisting equality in opportunity for everyone (Pearson, 2012) is what they strive for. 

                To break this continuous cycle I think it is important for everyone to be educated not only on Anishnaabe issues but politics.  In order to ensure freedom and prosperity for everyone knowing how and who to vote for is crucial. 

Kristin*

References

Aboriginal Healing Foundation (2012).  Retrieved from: http://owl.english.purdue.edu/owl/resource/560/10/.  Ottawa, ON

Pearson, L. B. (2012).  Lester B. Pearson On Liberalism.  Access Web Company.  Retrieved from http://www.canadahistory.com/sections/documents/leaders/Pearson/On%20Liberalism.html

Aboriginal Youth Left Hanging

(Deszi, 2012)

           In his Executive Director’s Report at the Annual General Meeting of the National Association of Friendship Centres, Jeff Cyr states that on June 12, 2012, thousands of Aboriginal Youth across Canada attended their local Friendship Centre to find their Cultural programs had suddenly ended. The reason was that the Federal Conservative Government had cut funding for the Cultural Connections for Aboriginal Youth (CCAY) program. The CCAY program was funded through the Department of Canadian Heritage. This program focused on re-connecting urban Aboriginal youth with their culture, traditions and heritage. The oversight of the program was moved to the Department of Aboriginal Affairs and Northern Development, where Minister John Duncan had a different agenda than that of re-connecting youth to culture (Cyr, 2012).

Jeff Cyr’s report indicated the CCAY funding was quietly and abruptly cut June 9^th. In addition, the cuts were made retroactive to April 1^st. This meant the cash strapped youth and Friendship Centres were left scrambling to look for money to pay for the program costs incurred since April 1^st on their own as they would not be reimbursed for expenses from the government. The reason given for the cuts was that the CCAY program did not contribute to job creation. Instead, the Department of Aboriginal Affairs and Northern Development established new criteria for funding these programs, new criteria with many changes that lack cultural connections (Cyr, 2012).

The primary focus of the new program to be implemented is designed to meet the conservative agenda of “investing in preparing Aboriginal youth for the labour market”. (Duncan, 2012) The plan amalgamates three programs, the CCAY, Young Canada Works and the Friendship Centre Program, into one (Cyr, 2012). The new program plan fits well with the neo-conservative agenda of creating labourers for the new global economy, as Minister Duncan claims, by equipping youth with skills. These skills are seen by the conservative government as essential to participate more fully in Canada’s economy (Duncan, 2012).

My understanding is that Aboriginal Affairs and Northern Development cancelled the funding of this program and has done nothing to replace those cultural connections to language and heritage that are so important to building strong and healthy people.  “From a First Nations perspective, mental wellness has been described as ‘the balance between the social, physical, spiritual, and emotional life of a First Nation’s person’ many factors contribute to high levels of substance misuse, suicide, and other mental health issues within First Nations populations.  Some include recovering from a history of colonization and assimilation, current systemic discrimination, loss of tradition, language and culture, residential schooling and child apprehension”  (Health: Provincial conference,” 2012).  The impact of cuts to the CCAY program was felt immediately. CCAY clients were left out in the cold as youth centres closed their doors due to lack of funding. Workers who delivered programs in cultural awareness, native language and who helped make connections for Aboriginal youth to their heritage were laid off. The youth were left without alternatives in the meantime.

Unfortunately, I have seen the social impacts of the cuts to funding myself. I received a call from the Indian Friendship Centre here in Sault Ste. Marie where my son was attending the CCAY program. The call was to advise me that the program had been abruptly cancelled and the program worker had been laid off. The men who ran the program were much more than paid labour. They provided mentorship, acted as role models, and provided a place for young men to gather. These are intangible qualities, which cannot be measured by neo-conservative ideology. As of today, that program has not been replaced. On a personal level, the impact is more directly felt as my son no longer accesses cultural programming for his age group. Since we are new to this community, we do not possess the same cultural connections as we had previously in our home community. The CCAY had provided an important connection to Aboriginal culture that helped make us, and other urban aboriginal people strong. It’s unfortunate that the neo-conservative ideology of the Harper government doesn’t support these same values.

Lisa

Resources

Aboriginal Health News, First Nations. (2012). Health: Provincial conference targets mental health. Retrieved from National Aboriginal Health Organization website: http://www.naho.ca/blog/2012/01/31/health-provincial-conference-targets-mental-health/

Cyr, Jeff. "Executive Director's Report."41st Annual General Meeting of the National Association of Friendship Centres. 29 2012. 2. Print.

Deszi, A. (Photographer). (2012). Protest against aboriginal youth cultural program cuts. [Print Photo]. Retrieved from http://www.dezsi.ca/2012/07/13/photo-coverage-from-ccay-protest/

Duncan, Honourable John. "Harper Government Investing in Preparing Aboriginal Youth for the Labour Market." National Association of Friendship Centres. Minister of Aboriginal Affairs and Northern Development, 3 2012. Web. 11 Nov 2012. http://nafc.ca/en/news/harper-government-investing-in-preparing-aboriginal-youth-for-the-labour-ma/press-releases/18.

Holistic AIDS Awareness

     There has been a lot of awareness raised in our blog about elevated statistics concerning suicide, living conditions, health, and murder within First Nations populations.  All of these factors contribute to the fact that Aboriginal people experienced HIV at rates about 3.6 times higher than other Canadians in 2008. (Public Health Agency of Canada, 2008) Living conditions are unbearable, and families are either dying from lack of health services available to heal their diseases, or suffering from addictions from attempting to numb their emotional pain.  This puts Aboriginal people at a greater risk of contracting HIV (Amirault, Morris, Saulnier, Steenbeek, 2010). Colonization created severe and complex trauma  (Karmali, S., et al. 2005) that has been self medicated as a coping mechanism for centuries.  We can only expect that the next generation will adopt the same unhealthy coping skills as the ones who have raised them.      

 The Canadian Aboriginal Aids Network (CAAN) is a non-profit organization that provides leadership, support and advocacy for Aboriginal people who are living with, and effected by HIV/AIDS.("Caan mission, philosophy,," 2012)  CAAN has just announced that their funding application has just been approved and they were given a five year grant for $1.5 million.  This money will be used to develop community based programs which will now be supported and researched by using issue-based criteria instead of always looking at discipline based research.  This means that important concerns around heightened statistics that impact HIV and AIDS outbreaks in First Nations communities, will finally be incorporated into the community based research initiatives.  This is an important gain in addressing policy concern.  This type of action is a great example of how socialist ideologies are beginning to permeate our treatment paradigms, and how it creates a belief in what is possible for others to aspire to.   
   

            www.caan.ca

    It seems as though we are starting to put a face on some pretty daunting, and seemingly insurmountable public issues.   If we are able to bring the individual into the equation of a complex problem, such as the AIDS epidemic among our indigenous people, then we will also be equipped to take a holistic approach in lowering the rates of suicide, addiction, health issues, and poverty, that threaten our nation.  This is a big advancement in the wellbeing of our indigenous population, and it was such an obvious piece of the puzzle that was keeping healing from happening.   We must first look at the individual, then the community in which they live in.  We can then understand the societal, and cultural determinants of their living conditions, and then we will be able to create change our world.

~Tara

References:

Public Health Agency of Canada, (2008). Population-specific hiv/aids status report: Aboriginal peoples. Retrieved from http://www.publichealth.gc.ca 

Amirault, M., Morris, C., Saulnier, G., Steenbeek, A., (2010).  Canadian Journal of Aboriginal Community-based HIV/AIDS Research, Vol. 3,  p.18.

Karmali, S., et al., (2005). Epidemiology of severe trauma among status aboriginal Canadians: a population-based study. Canadian Medical Association 

Caan mission, philosophy, goals and vision. (2012). Retrieved from http://www.caan.ca/about/mission/