Browsing by Author "Menzies, Peter"

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"A formative evaluation of the Customary Care Program: Native Child and Family Services of Toronto"
(School of Native Human Services, 2003-12) Menzies, Peter; van de Sande, Adje
Across Canada, the percentage of First Nations children in care of child welfare authorities is estimated to be six times that of the general population (Royal Commission on Aboriginal Peoples, Volume 3: Gathering Strength, 1996). Research into the impact of removing children from their homes due to child welfare issues has contributed to our understanding of the significant negative consequences on both the child and family (Bowlby, 1982; Johnson, 1983; Olsen, 1982). Further studies into the impact of government policies on Native people have clearly demonstrated that Native children face additional trauma; not only is the child removed from their home, they are removed from their community and culture (Andres, 1981; Bagley, 1985; Hudson, 1981; Johnston, 1983; Richard, 1989).
Intergenerational Trauma from a Mental Health Perspective
(2010-11) Menzies, Peter
Over the past few decades, intergenerational trauma as an explanation for the array of social conditions that exist within aboriginal communities has been put forward by a number of researchers(Braveheart-Jordon & De Bruyn, 1995; Hodgson, 1990; Kirmayer, Brass, & Tait, 2000; Phillips, 1999; Waldram, 1997). Through in-depth interviews, this study explored the men’s personal and family histories, seeking links between personal homelessness and intergenerational trauma. An interpretation of the data from these interviews and from a focus group with other homeless Aboriginal men isolated the indicators of intergenerational trauma within four domains: individual, family, community, and nation. The indicators of intergenerational trauma within these domains are synthesized in the Intergenerational Trauma Model. This model is predicated on the assumption that public policies have disrupted relations among the four domains and the resulting trauma has incubated negative social conditions for Aboriginal people, making them significantly more vulnerable to a number of threatening social conditions. Subsequent refinements to the model provide the mental health professional with a generic lens to examine the relationship between intergenerational trauma and social systems that Aboriginal peoples come in contact with.
"Native and mainstream parenting: A comparative study"
(School of Native Human Services, 2003-12) van de Sande, Adje; Menzies, Peter
It has long been known that Native parenting practices are different than those of mainstream parents. A review of the literature on parenting practices shows that substantial differences existed particularly in looking at Native parenting practices before contact (van de Sande, 1995). Traditional Native parents taught by example and use teasing and ignoring to discipline children as opposed to hitting or scolding (Trigger, 1985). Traditional European parents viewed children as the property of the father and the sole responsibility of the parents (Martens, 1988) while Native parents believed that children were gifts from the Creator (The Northwest Indian Child Welfare Institute, 1986). Raising children was a community responsibility as opposed to the individual families responsibility (The Northwest Indian Child Welfare Institute, 1986).
The Role of the Elder within a Mainstream Addiction and Mental Health Hospital: Developing an Integrated Paradigm
(2010-11) Menzies, Peter; Bodnar, Ana; Harper, Vern
This paper outlines the role of an Elder working as a full partner in a therapeutic environment with a Western trained mental health team. Research for the article is based on observation and interviews with the Elder and the team mental health staff. This article provides insight into one of the many roles that Elder Vern Harper has within a mainstream hospital setting. Elder Vern Harper participates in counseling sessions with Aboriginal clinicians trained in Western healing intervention. Within these sessions Elder Vern Harper provides traditional teachings and healing. Many clients have indicated that this two-pronged approach gives them the best of both worlds as they are provided insight into their problems both from an Aboriginal perspective as well as from a western clinical perspective.