Volume 7, November 2010: Promising Practices in Mental Health: Emerging Paradigms for Aboriginal Social Work Practices
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Item From the Inside Out: Spirituality as the Heart of Aboriginal Helping in [spite of ?] Western Systems(2010-11) Stevens, NancyThe degree of reclamation of culturally-based spiritual practices varies by and within communities and families, but appears to be gathering momentum. From the anecdotes provided by clients it appears that healing takes its firmest roots when the spiritual aspects of the individual’s life are attended to. More clients and helpers are recognizing the need to look inward, to recognize the strength of their spirit and the role spirituality plays in fostering resiliency. Working as a helper, particularly within western systems, however, the challenges can be daunting and frustrating with respect to incorporating spirituality into the helping process. Although many helpers have begun the dialogue, spirituality – and more particularly Aboriginal spirituality – remains on the margins, raising questions and concerns that have no simple solutions. This paper is a beginning in my personal and professional consideration of how to more fully explore and integrate spirituality with individuals, families and communities.Item Suicide and Aboriginal Youth: Cultural Considerations in Understanding Positive Youth Development(2010-11) Howard, CynthiaThe importance of positive youth development cannot be overstated. We strive to foster healthy mental/emotional, social, spiritual and physical development in our children. Alarmingly high Aboriginal youth suicide rates in some areas call for an increased understanding of how protective factors and risk-taking behaviours influence youth development. This may help us develop strategies to increase positive outcomes for Aboriginal youth. This paper will provide an overview of the impact of loss of cultural continuity and identity on positive youth development.Item The Cree Medicine Wheel as an Organizing Paradigm of Theories of Human Development(2010-11) Wenger-Nabigon, AnnieThis paper explores the Cree Medicine Wheel as an organizing construct for examining some contemporary theories of human development. Various aspects of Medicine Wheel concepts are discussed along with aspects of knowledge about human development from the mainstream paradigm (Eurocentric) that is dominant in the academy. Perspectives on indigenous wisdom and ways of knowing are presented from an ecological position linking human development concerns to a wholistic view of human development through the Cree Medicine Wheel. The article highlights aspects of the teachings which deepen understandings of parallels in human development theories. Medicine Wheel teachings support development that maintains positive adaptation to a natural world, and can provide a description of contemporary human developmental theory from the perspective of traditional Aboriginal knowledge. Theories about different stages of human development and knowledge about assets that facilitate positive development at each stage are presented, illuminating current concerns in human development theoretical perspectives.Item The Role of ‘Kijigabandan’ and ‘Manadjitowin’ in Understanding Harm Reduction Policies and Programs for Aboriginal Peoples(2010-11) Dell, Colleen; Lyons, Tara; Cayer, KathleenHarm reduction policies and programs are gaining increasing acceptance as a promising practice to address high-risk substance use in Canada. A common premise of Western harm reduction initiatives is respect for substance users and their choices. An Aboriginal worldview extends this to understanding individuals, communities and their choices. This paper examines how the Algonquin concepts of ‘Kijigabandan’ and ‘Manadjitowin’ can be used to explore harm reduction’s value as a promising practice for Aboriginal social work. ‘Kijigabandan’ means to attempt to understand and develop personally from the process. ‘Manadjitowin’ means to honour someone or something once it is understood. This is a timely paper because at present there is no uniform starting place to address the value of harm reduction policies and programs as they relate to Aboriginal peoples.Item The Role of the Elder within a Mainstream Addiction and Mental Health Hospital: Developing an Integrated Paradigm(2010-11) Menzies, Peter; Bodnar, Ana; Harper, VernThis 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.Item Intergenerational Trauma from a Mental Health Perspective(2010-11) Menzies, PeterOver 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.Item Residential Schools: The Intergenerational Impacts on Aboriginal Peoples(2010-12-20T21:21:13Z) Partridge, CheryleMany authors, historians and researchers concur with the idea that residential schools have impacted generation after generation of Aboriginal Peoples in this country. In the late nineteenth and early twentieth centuries, the federal government wanted Aboriginal peoples to abandon their traditional beliefs and adopt western-based values and religions. The investigation of the role and impacts of residential schools on Aboriginal traditional knowledge and mental, emotional, physical and spiritual well-being must be studied within the context of colonization and genocide. Residential schools were funded by the federal government, but were operated by various religious institutions. The goal of residential schools was institutionalized assimilation by stripping Aboriginal peoples of their language, culture and connection with family. Although the assaults on the first peoples of this land have been devastating and intergenerational, as discussed within this article, it is with pride that we celebrate the resilience and tenacity of the holistic well-being of Aboriginal peoples. We are still here.Item Healing Residential School Trauma. The Case for Evidence-Based Policy and Community-Led Programs(2010-12-20T21:14:51Z) Brant Castellano, MarleneThe paper outlines the emerging theory of historic trauma and its relevance to residential school experience. Recent research on suicide and economic development is cited to demonstrate the importance of restoring the bonds of community to achieve change in various sectors. Key findings of research and evaluation conducted by the Aboriginal Healing Foundation (AHF) are presented to identify healing strategies that are having an effect. The congruence between the AHF findings and recommendations of reports on mental health spanning the past decade is underlined. The article concludes with the argument that the evidence base for policy to support culturally adapted, community-led programming is well established. The time has come to translate knowledge into action.Item Vol. 7, Nov. 2010 "Promising Practices in Mental Health: Emerging Paradigms for Aboriginal Social Work Practices"(2010-12-20T21:03:07Z)The complete issue.