Aboriginal Cultural Perspectivesonhealth,Wellness,Spirituality
1. Shared Presentations for Educating, and Sharing by Alec Oombash and Robert Carty Material and Learning's from a workshops that my friend kindly shared Race and Ethnic Relations given by M.Morley, Aboriginal Health Policy Analyst – Special Projects - OFIFC Aboriginal Health Care Conference – OHA – Thunder Bay, ON September 2008 And personal research, reading and conversations with First Nations people. Aboriginal Cultural Perspectives on Health, Wellness and Spirituality:Understanding History to Understand Today’s Challenges
2.
3. Overview of the major historical events that began generations ago that still influence the physical, emotional, mental and spiritual health of Aboriginal people in Canada today
8. Resulting Impacts pf History on Health, Wellness and Spirituality of Aboriginal Peoples
9.
10. Social Determinantsof Health Over the last fifty years, a change has emerged in the way health researchers and practitioners understand the factors that prevent chronic disease and lead to good health. Before that, it was largely considered a matter of bio-medical cause and effect, coupled with negative life style choices.
11.
12.
13.
14.
15. Health is a positive concept emphasizing social and personal resources, as well as physical capacities.
25. Political, economic, social cultural, environmental, behavioural and biological factors can all favour health or be harmful to it.
26.
27. Health promotion action aims at reducing differences in current health status and ensuring equal opportunities and resources to enable all people to achieve their fullest potential. Tina Keeper Liberal MP Northern Manitoba
28. Ottawa Charterfor Health Promotion This includes a secure foundation in a supportive environment, access to information, life skills and opportunities for making healthy choices. People cannot achieve their fullest potential unless they are able to take control of those things which determine their health. Health promotion strategies and programs should be adapted to the local needs and possibilities and take into account differing social, cultural and economic conditions. Ottawa Charter for Health Promotion 1986
29. Social Determinantsof Health These declarations tell us that there are a large number of social factors and conditions, including income, employment, education, housing and others that lead to healthy people and communities.
30. Determinantsof Health In 1998, Health Canada developed a comprehensive list of those factors, calling them the Determinants of Health:
31. Determinantsof Health These factors come together to help us reach a state of complete physical, mental and social well-being. Food Shelter Culture Income Literacy Employment Education Healthy Childhood Development Personal Health Practices You Healthy Environment Working Conditions Social Support Biology Genetic Endowment Coping Skills Gender
32.
33.
34.
35.
36. Achieving health equity within a generation is achievable, is the right thing to do and now is the right time to do it.
37. Closing the Gap in a Generation, Health Equity through Social Determinants of Health, WHO,SSDH, 2008
40. Health Determinants andAboriginal Peoples According to the Public Health Agency of Canada, health determinants are the PHYSICAL, BIOLOGICAL, SOCIAL, CULTURAL and BEHAVIOURAL factors that influence health.
41. Aboriginal HealthDeterminants For Aboriginal people these include history, housing, nutrition, education, culture, languages, family violence, poverty, employment, racism, indifference, stereotypes, etc. Current Aboriginal Health Health outcomes are Impacted by a number Of these determinants Which intersect and Influence one another. Family Violence Poverty Discrimination Languages Employment Intergenerational Violence History Culture Indifference Stereotypes Housing Education Nutrition Racism
42.
43.
44.
45.
46. Major Historical Events Impacting the Health, Wellness and Spirituality of Aboriginal People in Canada
56. Well-being is measured by the presence of certain factors…“Morning Love Call” by Clemence Wescoupe
57.
58.
59.
60. Historical Impacts 1492-2008 MAJOR HISTORICAL EVENTS IMPACTING THE HEALTH, WELLNESS AND SPIRITUALITY OF ABORIGINAL PEOPLE IN CANADA THE INDIAN RESIDENTIAL SCHOOL SYSTEM 1876-1996 FIRST EUROPEONCONTACT 1492 STRUGGLE TO MAINTAIN IDENTITY THE ’60’S SCOOP 1960.. 1492 1763 1867 1876 1960 1980 2000 2008 FORCED STERILIZATION 1960 ROYAL PROCLAIM-ATION 1763 THE INDIAN ACT & BILL C31 INDIAN RESIDENTIAL SCHOOLS RESOLUTION & APOLOGY THE INDIAN ACT 1867
61.
62. Historical accounts indicate that they were able to control disease and enjoyed high levels of physical and mental health
82. Residential School System Shingwauk Students & Staff. (June 1956) ... on the front steps of the Shingwauk Indian Residential School (currently Algoma University College) Children of Shingwauk Alumni Association (Aug 2002)
84. Residential School System McIntosh IRS(1924 - 1969)Kenora, Ontario The Spanish & Wikwemikong IRS(1883 - 1960) Spanish, Ontario The Spanish & Wikwemikong IRS(1883 - 1960)Spanish, Ontario Cecilia Jeffries IRS(1900 - 1966)Kenora, Ontario
85. St. Joseph's Residential School, Fort William Students pose outside St. Joseph's Boarding School. St. Joseph's Boarding School was a residential school at the Mission for First Nation's children. In 1909, a new structure was built at the corner of Franklin Street and Arthur Street. It continued to operate as a school and residence for First Nation's children, but also broadened it's mandate to shelter any children who were orphaned or at risk. Two wings were added to the building between 1909 and 1951. St. Joseph's Boarding School, sometimes referred to as St. Joseph's Orphanage, closed it's doors in 1968
101. Sioux Lookout: Pelican Lake Catholic school (1911-1973). Burials of children in mound near to school.
102. Kenora: Cecilia Jeffrey school, Presbyterian-United Church (1900-1966). Large burial mound east of former school.
103.
104. Brantford: Mohawk Institute, Anglican church (1850-1969), building intact. Series of graves in orchard behind school building, under rows of trees.
105.
106. Time line of the ResidentialSchool System in Canada 1931 - There were 80 residential schools operating in Canada.1948– There were 72 residential schools with 9,368 students. 1979– There were 12 residential schools with 1,899 students. 1857 - Gradual Civilization Act passed to assimilate Indians.1870-1910 - Period of assimilation where the clear objective of both missionaries and government was to assimilate Aboriginal children into the lower fringes of mainstream society1920 - Compulsory attendance for all children ages 7-15 years. Children were forcibly taken from their families by priests, Indian agents and police officers.
107. Time line of the ResidentialSchool System in Canada 1980’s - Residential School students began disclosing sexual and other forms of abuse at residential schools. 1996 - The last federally run residential school, the Gordon Residential School, closes in Saskatchewan.1998 - The AFN establishes the Indian Residential Schools Resolution Unit. Strength & Courage It takes strength to conquer;It takes courage to surrender.It takes strength to feel a friend’s pain;It takes courage to feel your own pain.It takes strength to hide feelings;It takes courage to show them.It takes strength to endure abuse;It takes courage to stop it.It takes strength to stand alone;It takes courage to lean on another.It takes strength to love;It takes courage to be loved.It takes strength to survive;It takes courage to live.Author Unknown
109. Residential School SystemLegacy, art, memorials RESILIENCE OF THE FLOWER BEADWORK PEOPLE Christi Belcourt 1999 Acrylic on Canvas BLOOD TEARS Alex Janvier 2001 Acrylic on linen Art forms from cover of “Truth – to – Reconciliation”
113. The aim of the Federal Government of Canada was to assimilate First Nations, Métis and Inuit peoples into the white European culture of the colonists.
114.
115.
116. For decades Aboriginal children were subjected to horrible trauma – physical, psychological, spiritual and sexual abuse that was perpetrated by school officials and staff
117.
118. The Government, with various religious organizations, operated these schools until 1969, when the government assumed total control for the residential school system.
128. The policy was intended to stop “mental defectives” from having children
129.
130.
131.
132. Statistics from the Department of Indian Affairs reveal that a total of 11,132 status Indian children were adopted between the years of 1960 and 1990
136. This meant women could no longer pass their status on to their children.
137.
138.
139. Intergenerational Impacts The definition of intergenerational impacts and the legacy of residential schools abuse is as follows: “Intergenerational impacts” refer to “the effects of physical and sexual abuse that were passed on to the children, grandchildren and great-grandchildren of Aboriginal people who attended the residential school system”. www.wherearethechildren.ca/en/impacts.html
140. Intergenerational Trauma “ Intergenerational or multi-generational trauma happens when the effects of trauma are not resolved in one generation. When trauma is ignored and there is no support for dealing with it, the trauma will be passed down from one generation to the next. What we learn to see as “normal” when we are children, we pass on to our own children. Children will learn that…or (sic) sexual abuse is “normal” and who have never dealt with the feelings that come from this, may inflict physical and sexual abuse on their own children, without them even knowing they are doing it. This is the legacy of physical and sexual abuse in residential schools.” (Aboriginal Healing Foundation, 1999, A5)
149. The ongoing cycle of intergenerational abuse in Aboriginal communities is the legacy of physical an sexual abuse in residential schools.
150. It is estimated that approximately, a minimum of 375,000 Aboriginal people have experienced the intergenerational impacts of residential schools. www.wherearethechildrenca/en/impacts.html
156. Unconscious internalization of residential school behaviours such as false politeness, not speaking out, passive compliance, excessive neatness, obedience without thought, etc.
164. Flashbacks and associative trauma; i.e., certain smells, foods, sounds, sights and people trigger flashbacks memories, anxiety attacks, physical symptoms or fear; e.g. the sight of a certain type of boat or vehicle (especially containing a social worker or RCMP), the sight of an old residential school building, etc.
165.
166. Internalized sense of inferiority or aversion in relation to whites and especially whites in power
167. Toxic communication - backbiting, gossip, criticism, put downs, personal attacks, sarcasm, secrets, etc.
168. Becoming oppressors and abusers of others as a result of what was done to one in residential schools
169.
170. Destruction of social support networks (the cultural safety net) that individuals and families in trouble could rely upon
171.
172. Those who sought escape through marriage or domestic partnerships were often overwhelmed by the complex demands of intimacy, parenting and family life, without previous experience of it or preparation for its demands.
186. Overall incarceration rate for Aboriginal people is 1,024 per 100,000 adults (non-Aboriginal adults it is 117 per 100,000)
187.
188. As of 2006 45% of federally sentenced women, 44% of medium security and 18% of minimum security although only 3% of the population
189.
190. We are all connected Because we are all interconnected harmony or imbalance in one sphere impacts on every other sphere of reality Spheres of connection Self Family Community Nation Nature Unseen World
191.
192. Early settlers became impressed with the advanced therapeutic knowledge of traditional healers as they were highly knowledgeable with a wide diversity of plant medicine usage and other elements of nature based preservatives and therapeutics. Aboriginal Midwifery in Canada: Ancient Traditions/Emerging Forms 2001
193.
194. Central importance is placed upon the concept of maintaining healthful balance, within the individual and between the individual, society and the natural world.
195. Imbalance and breakdown arises with the breaching of scared laws and the inter-connectedness of life, resulting in discomfort and disease. Adapted from Traditional Medicine of Canada's First People’s 2007
200. THE RACES OF THE WORLD – yellow, red, black, white
201.
202.
203. Illness is considered to be the result of “imbalance” in one or more of these areas.
204. Aboriginal culture takes the view that good health is a scared gift from the Creator to be respected and nurtured because of the high appreciation for its value.
205. Sickness is a message from the Creator to help us re-orient our life towards the laws as established in the Creation. Adapted from Traditional Medicine of Canada's First People’s 2007
206. Medicine Wheel –A Conceptual Approach forAddressing Health, Wellnessand Spirituality at a Community Level
207.
208. Develop relationships with those affected by the health issues and connect them with resources and link them to supports
209. Gather knowledge for the development of long-term strategies for addressing the community health issue
212. Medicine Wheel Develop relationships with those affected by the health issues and connect them with resources and link them to supports
213. Medicine Wheel Gather knowledge for the development of long-term strategies for addressing the community health issue
214. Medicine Wheel Mobilize community-wide involvement by empowering those affected by/with health disparities through advocacy, knowledge and creation of strong community links
216. The Medicine Wheel ALL THINGS IN THE NATURAL WORLD COME IN FOURS YET THERE ARE SEVEN SACRED DIRECTIONS! The teachings are anchored by the Seven Directions: Four Great Directions (East, South, West, North) INWARD (CENTRE): You must learn to honour yourself, for that is the mainstay of your personal journey. It is the essential self of each human which is ever-changing and transforming, that moves beyond time and beyond seasons. This direction IS anchored at the centre, the place of Great Mystery, LIFE ABOVE THE EARTH: Life above the world (Father Sky, Star Nation, Planets), the keepers of the great Blue Bowl, who surround us with love, support and protection. LIFE BELOW THE EARTH: provides balance, cohesion, connections and rooted with Mother Earth. The Four Great Winds originated from deep in the centre of the earth.
217. Medicine Wheel The Four Directions representing East, West, North, and South each have their own meanings;East-Air, Animals, White, Receives Energy, Mental Aspect, Wisdom and LogicWest-Water, Plants, Red, Gives Energy, Emotional Aspect, Trust and InnocenceNorth-Earth, Black, Holds Energy, Physical Aspect, Introspection, and InsightSouth-Fire, Sun, Yellow, Determines Energy, Spiritual Aspect, Illumination and Enlightening
218.
219.
220. The accumulated grief and loss of traditional beliefs and values, language, family and community solidarity and connectedness and racism and discrimination has taken its toll on a people.
![Workshop Overview This Workshop will provide participants with: ,[object Object]](data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7)