aboriginal quality of life in canada

“Capacity Development in the International Development Context: Implications for Indigenous Australia.” Discussion Paper 278/2005. CPRN Social Architecture Papers, Research Report F40. Accordingly, Sport Canada’s Policy on Aboriginal Peoples’ Participation in Sport will be guided by the principles outlined in the Canadian Sport Policy: • Sport is athlete/participant-centered • Sport promotes leadership • … O’Donnell, Vivian, and Heather Tait. 2006. While they might agree that stateguaranteed access to the means of economic security and social context are not without importance in assessing quality of life, they stress instead what some insist is a holistic understanding of quality of life and well-being, in which all dimensions of life must be taken equally into account. Chandler, Michael, and Christopher Lalonde. _____. “Aboriginal Health Systems in Canada: Nine Case Studies.” Journal of Aboriginal Health (January): 28-51. Richard Schramm Paper on Community Development. 2000. It may well be — indeed, there are examples where community healing and capacity were achieved thanks in part to the reconnection of the community with past practices and philosophies. Students will demonstrate an understanding and appreciation of how the physical geography and natural resources of Canada affect the quality of life of all Canadians. Assembly of First Nations. Studies done in British Columbia have found, on the other hand, that suicide rates are noticeably lower where cultural continuity is ensured and control over key aspects of political and administrative life is firmly in the hands of the local community (Chandler and Lalonde 1998, 2004, forthcoming). life for our people and communities based on First Nations rights, Treaties and increased responsibility. Kingston, ON: Institute of Intergovernmental Relations and McGill-Queen’s University Press. Their discourse is a minority, outsider discourse. Scholarship and analysis are devoted both to documenting successful cases of community economic development initiatives that led to tangible empowerment and positive social transformation at the local level, and to drawing out the theoretical and methodological implications that can inform action and help economic field workers develop adequate and adapted tools for capacity-building in their own environment. 1996; Mitchell and Maracle 2005). Canadians have stumbled into a constitutional game without having agreed on the rules to govern the competition or the norms that the results are to serve. One stems from conventional scholarship, particularly in psychology, anthropology and the life sciences, and generally operates on the basis of the postulate that there exists a strong connection between Aboriginal quality of life and mental and physical health. Equality under the law, the argument goes, is important not so much because the want of it would be unfair to nonAboriginal people, but primarily because it is crucial to the well-being of Aboriginal people, as it guarantees their access to the mainstream of Canadian society and thus to superior standards of living. 1, edited by Jerry P. White, Paul Maxim, and Dan Beavon. The PTSD argument implicitly provides the analytical backdrop to most studies of psychological or physical health in Aboriginal communities. Marsella, M.J. Friedman, E.T. Suppose then that our benevolent colonizer has succeeded in laying aside both the problems of his own privileges and that of his emotional difficulties. “An Application of the United Nations Human Development Index to Registered Indians in Canada, 1996.” In Aboriginal Conditions: Research as a Foundation for Public Policy, edited by Jerry P. White, Paul S. Maxim, and Dan Beavon. Despite a multitude of targeted government programs and benefits, the life of a typical aboriginal in 21st century Canada remains significantly worse than that of any other racial group, with rates of poverty, addiction, and violence grossly disproportionate to their percentage of the population. Ottawa: First Nations Child and Family Caring Society of Canada. Toronto: University of Toronto Press. Accessed May 12, 2006. www.cprn.org /en/doc.cfm?doc=44. Like most other Western jurisdictions, the Canadian state has made appreciable cuts in welfare programs, unemployment assistance and social services over the past decades. (Kirmayer, Brass, and Tait 2000, 614). To what extent does it hold back the improvement of the socioeconomic conditions of Aboriginal people? 1995. (Papillon and Cosentino 2004, 20; italics in original). 2005. Be that as it may, concerns over the inadequacy of Western-style approaches to psychotherapy and the apparent inefficacy of government programs and funding at effecting tangible improvements have led a number of researchers to investigate the different ways in which Aboriginal communities cope with the psychological and emotional suffering that troubles their members. 2004. Too much taxpayers’ money is being spent, too many programs are being created with insufficient accountability and unconvincing outcomes. Have all the issues been looked at? Surprisingly, most of the research within that framework is rather short on policy solutions. Kirmayer, Laurence J., Gregory M. Brass, and Caroline Tait. One still remains largely unclear as to the reasons and the long-term historical processes that have shaped things the way they are. 2005. We are divided amongst ourselves and confused in our minds about who we are and what kind of life we should be living. Document MR-131E. Has every angle of analysis been considered? “Introduction.” In Aboriginal Policy Research: Setting the Agenda for Change, vol. The Lost Century: Moving Aboriginal Policy from the 19th Century to the 21st Century. 1997. _____. Although the evidence-based perspective favoured by the First Nations Cohesion Project does undoubtedly yield a more precise and more statistically refined picture of the socioeconomic condition of Aboriginal people than was available merely a decade ago, analytically it does not venture much beyond the need to take stock. Without downplaying the importance of community, they stress instead individual wellness and the means to achieve it. “Quality of Life: Individualism or Holism? Communities, however, are made up of individuals, and many consider that the health and well-being of communities largely depend on the preponderance of physically healthy, mentally sound and well-functioning individuals in their midst. 1998. The Problem. The willpower to change oneself and transform one’s community may well be active and genuine, but it could also be hampered by structural and systemic impediments that are far-reaching and stronger than the resolve of all the well-intentioned individuals of a community. For him and a number of like-minded colleagues, self-determination implies larger processes of regeneration and decolonization, which “are not at root collective and institutional processes” (Alfred and Corntassel 2005, 611), but processes that begin with the self, with efforts to adhere to a tradition-based spiritual foundation and provide “a new psychological and mental framework for decision-making in our own lives and in that of our communities” (Alfred 2005, 86). They comprise the First Nations, Inuit and Métis. Finally, they also contend that culture plays a significant role, as the economic success of Aboriginal communities rests on a strong and widely accepted fit between the culture of the community and the structure and powers of the governing institutions (Cornell and Kalt 1992, 1998, 2000; see also the Harvard Project Web site, www.ksg.harvard.edu/hpaied). In other words, researchers who have an intimate knowledge of the emotional and psychological stakes involved in Aboriginal well-being seem to agree that Aboriginal quality of life depends largely on the space of political and institutional autonomy that communities ultimately succeed in securing for themselves in accord with their own cultural sensitivities and priorities. Tully, James.1995. Overall, notwithstanding the variations reviewed here, the literature on social cohesion, social capital and capacity-building rests on the firm belief that the social and economic strengthening of communities is the key to greater measures of well-being for Aboriginal people. The many different ways of addressing and conceiving Aboriginal well-being and the seeming inability or unwillingness of the state to abide fully by the constitutionally entrenched recognition of Aboriginal people’s inherent right to live by their own cultural and political norms bear witness to the eminently political and ideological nature of the stakes involved in any consideration of how to improve Aboriginal quality of life. Citizens Plus: Aboriginal Peoples and the Canadian State. “The Mental Health of Aboriginal Peoples: Transformations of Identity and Community.” Canadian Journal of Psychiatry 45 (7): 607-16. The notion of social capital currently has tremendous intellectual purchase in the scholarship on Aboriginal quality of life. Thus, an environment that ensures a person can experience a life of quality is one that “provides for basic needs to be met (food, shelter, safety, social contact)[;] provides for a range of opportunities within the individual’s potential[; and] provides for control and choice within that environment.”. Aboriginal Quality Of Life In Canada Harvard Case Study Solution and Analysis of READING THE HARVARD CASE STUDY: To have a complete understanding of the case, one should focus on case reading. In this context, the Institute for Research on Public Policy has launched a new research program on the quality of life of Aboriginal people in Canada. 2002. These different interpretations need to be grasped, however, for they inform and influence the literature on the quality of life of Aboriginal people in different ways. As he argues: Throughout the 1950s, studies conducted for Indian Affairs centred on problems of Indian adaptation and transition to Euro-Canadian society. United Nations. Roberto Wakerell-Cruz Montreal, QC. The Community Well-Being (CWB) Index: Disparity in Well-Being between First Nations and Other Canadian Communities over Time. Mussell, W.J. New York: Greenwood Press. Blackstock, Cindy, Sarah Clarke, James Cullen, Jeffrey D’Hondt, and Jocelyn Fromsma. 2004. Waldram, James B., D. Ann Herring, and T. Kue Young. Policy Study 43. 2006. The contributions to the 2002 conference (Newhouse and Peters 2003; White, Maxim, and Beavon 2003, 2004) provide an impressive compendium of mostly quantitative data and statistical observations on the full range of quality-of-life issues; they represent well the analytical and epistemological spirit with which a policy-driven, evidence-based perspective frames the question of Aboriginal quality of life. Institutional and Cultural Foundations of American Indian Economic Development.” Journal of Socio-Economics 29 (5): 443-70. As this belief permeates much of the social capital literature, research tends to focus “on the positive outcomes associated with high levels of social capital and [seeks] to explain social problems as an outcome of diminishing social capital stock” (Hunter 2004, 12). They argue that, when Aboriginal communities make their own decisions about what approaches to take and what resources to develop, they consistently outperform non-Aboriginal decision-makers. CPRN Social Architecture Papers, Research Report F39. Ottawa: Canadian Policy Research Networks. On that score, views are quite varied. It is not always entirely clear which comes first, but both social capital and capacity-building appear intimately intertwined in most of the literature: without good social capital — that is, without strong social bonds and networks, without trust and reciprocity and without transmission and the concomitant acceptance of dominant cultural and social norms — it will be difficult to build capacity because the appropriate social conditions to maintain that capacity will be lacking; conversely, without developing some form of enabling framework and mechanisms of empowerment, whatever social capital might still exist is likely to erode further and disappear. The report of the Royal Commission on Aboriginal Peoples compellingly underscored that reality. 2 vols. Several authors insist on the importance of community economic empowerment as a crucial vector of wellbeing for Aboriginal people. Dion-Stout, Madeleine, and Gregory Kipling. Hence, for example, the torment caused to those who directly experienced the abuses of residential school transcends their generation, impacts their behaviour, disables them as fully functioning and responsible adults and continues by extension to have just as negative an effect on the next generations. Aboriginal people have figured fairly prominently in this endeavour, in part, of course, because of the state’s commitment, in Gathering Strength: Canada’s Aboriginal Action Plan (Canada 1997), to create favourable conditions for the improvement of all dimensions of their general well-being and for their increased participation in Canadian society; but in part also because of the considerable place that issues related to Aboriginal people have come to occupy in public discourse and the policy agenda.11. Personal and collective well-being, a life of good quality, fulfilling both mentally and physically, cannot just be willed or engineered to happen through given policy choices. Still, it is not entirely clear how far pressing local communities to regain balance and enhance social capital will take them on the way to improved well-being for all Aboriginal people without a serious, critical consideration of the structures of power and patterns of social relations that are primarily responsible for the difficulties they face. _____. Lalonde, Christopher. 2004. The intent, of course, is to inform and alert the state to what appears to the democratic mind as an unacceptable situation of social inequity, and to suggest corrective paths likely to facilitate the adaptation of Aboriginal people to market imperatives, to reactivate social cohesion, and, it is hoped, soon to close the socioeconomic gap between Aboriginal people and the rest of the Canadian population. Citizens from a cross-section of Canadian society were brought together in 40 small groups in various locations across the country to discuss what is important for quality of life and the information they need to assess progress (Michalski 2001, 2002; Zagon 2001, 2002). Newhouse, David. “Social Capital, Social Cohesion, and Population Outcomes in Canada’s First Nations Communities.” In Aboriginal Conditions: Research as a Foundation for Public Policy, edited by Jerry P. White, Paul S. Maxim, and Dan Beavon. 1997. He zeroes in on the importance of providing high-quality education and school services that will enable Aboriginal youth to acquire the skills and qualifications necessary to adapt to and compete successfully in the labour market. The impression that clearly emanates from the CPRN survey is that the state invariably plays a fundamental and inherent role in providing the constituent elements of the good life. Some estimate that, “in any given year, the Aboriginal policy agenda accounts for anywhere from 10 to 30 percent of Parliament’s time, and litigation cases pertaining to Aboriginal issues have no rival in terms of the dollar amount in contingent liability that is at risk to the Crown” (Beavon, White, and Maxim 2004, 1:2). This speaks, of course, to the presence of opposite world views and strongly competing interests; more significantly, it reveals the great discomfort of mainstream Canadian society at the prospect of radically transformed social hierarchies and patterns of power should Aboriginal claims of cultural otherness and political autonomy be one day fully and unequivocally accepted and actually realized. 2001. “Modern Aboriginal Economies. Mowbray, Martin. 2004b. _____. Were the programs and policies adequately conceived to achieve tangible goals of positive social change within the relevant communities? Ottawa: Aboriginal Healing Foundation. 2000. Abele’s view on building Aboriginal capacity echoes, in fact, the spirit behind a number of capacity-development initiatives put in place by the federal government since the late 1990s,13 but falls short of the comprehensive approach promoted by the Royal Commission on Aboriginal Peoples. “Suicide among the Inuit of Canada.” In Suicide in Canada, edited by A. Leenars and R. Bland. Edmonton: Hurtig Publishers. 0. Abu-Laban, Yasmeen, and Christina Gabriel. It complements the outlook of the social-cohesion/social-capital/capacity-building literature on Aboriginal quality of life in that it posits individual mental, spiritual and physical health as a necessary precondition to well-functioning, cohesive communities. _____. How does the disinclination of non-Aboriginal Canadians to support Aboriginal claims manifest itself? 1995. Asper School of Business, University of Manitoba. “Taming the Social Capital Hydra? To deflect the problem, he proposes that the payment of treaty money be recalculated to reflect current value and redirected as cash handouts into the pockets of individuals and families in a move to bypass the authority and control of band councils. “Measuring the Well-Being of Aboriginal People: An Application of the United Nations Human Development Index to Registered Indians in Canada, 1981-2001.” In Aboriginal Policy Research: Setting the Agenda for Change, vol. (Flanagan 2000, i). Similarly, the psychocultural-therapeutic perspective detracts attention from the global context that has shaped the current socioeconomic conditions of Aboriginal people. They were tailored to the state’s needs rather than to a sympathetic appreciation of the situation facing First Nations. Social relations of power around the market are definitely important, but the market is not the only locus of exclusionary social practices. the concept of personal and social development will be much broader, encompassing all the dimensions of life included in the medicine wheel; development will be seen as a process, not a product — a journey, not an end in itself, with long-term results taking precedence over short-term gains; red capitalism will bring development to be seen as a joint effort between the individual and the collective and its institutions, as a collaborative rather than a competitive process; similarly, red capitalism will also be seen as a partnership between the individual and the world in such a way that, when individuals see themselves as part of the creation, they are more likely to make respectful choices in their development projects and the technology they employ; the emphasis will be on human capital investment rather than on individual capital accumulation; elders’ traditional wisdom will be used to guide planning and decision-making; wealth distribution will reflect Aboriginal values of kindness and sharing, thus modifying the capitalist notion of success in material terms; the establishment of Western economic institutions. Terminology. 2003. Although the AFN requested additional state funding and governmental engagement in providing a public health infrastructure for Aboriginal people, it insisted on a large measure of self-governance to administer the delivery of services and to determine their nature and content. Cornell, Stephen, and Joseph Kalt. Vancouver: UBC Press. Canada performs very well in many measures of well-being relative to most other countries in the Better Life Index. Development thinking and practice can be divided into two major strands: “One…stresses the need for sound policies (especially efficient markets) to sustain growth, coupled with sound financial and legal institutions to foster investment and trade. This literature is usually quite informative, and takes stock of various psychosocial problems affecting Aboriginal communities, though it tends to focus primarily on the nature of the phenomena observed rather than on their policy implications. __________. Four major approaches shape the relevant Canadian literature on Aboriginal quality of life. Finally, I wish to thank Kahente Horn-Miller for her assistance in the initial stages of this research. 2002. What have we learned? Data were obtained from thirty-three questions derived from the 2001 Determinants of Health and Quality of Life Survey, based on a sample of 687 residents from the Bella Coola Valley area of British Columbia, Canada. “The Persistence of Paradigm Paralysis: The First Nations Governance Act as the Continuation of Colonial Policy.” In Canada: The State of the Federation 2003: Reconfiguring Aboriginal-State Relations, edited by Michael Murphy. 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