CANDO’s stated mission includes, among other objectives, building capacity both for individuals engaged in economic development and for the community; actively supporting community economic development initiatives toward strong, competitive and self-sustaining Aboriginal economies; and providing and facilitating educational and training opportunities (see CANDO’s Web site at http://www.edo.ca). 2000. 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. The Royal Commission on Aboriginal Peoples certainly raised a multitude of uneasy questions as well, and called for clear alternatives designed to empower Aboriginal people and establish their relationship with non-Aboriginal Canadians on a more equal footing. 2006. Meatherall BL(1), Garrett MR, Kaufert J, Martin BD, Fricke MW, Arneja AS, Duerksen F, Koulack J, Fong HM, Simonsen JN, Nicolle LE, Trepman E, Embil JM. They are presented here in broad outlines to suggest avenues to push forward our thinking on Aboriginal quality of life and inform concrete action for change. As one early document of the Policy Research Initiative (PRI) notes: “[A]s we approach the 21st century, our sense of common purpose is being eroded by a number of trends, some within the federal government’s control, others outside it. The flip side of this conventional wisdom is that the onus of success is entirely on the individual: communities that fail to regain control of their destiny and to function well are seen, implicitly, as communities where the bulk of individuals have yet to heal their psychological wounds, rebuild their relations and take charge of their lives. Toronto: University of Toronto Press. Mentally, people affected by PTSD may develop negative beliefs about themselves and their world; emotionally, they may experience cycles of denial and anxiety; physically, they may experience sleep disturbances, heightened sensitivity, nightmares and flashbacks; behaviourally, they may avoid certain situations, isolate themselves from their social environment, drink heavily and become increasingly aggressive (Mitchell and Maracle 2005, 16). CANDO is Aboriginal controlled, community based and membership driven, and is directed by a national, regionally represented volunteer board of elected EDOs. As with a number of other colonized countries including Canada, New Zealand, and the United States, ... Good Spirit, Good Life: a quality of life tool for Aboriginal Australians with cognitive impairment and dementia. Proclaiming that Aboriginal people must have access to the same degree of wellbeing as every other Canadian citizen is also implying, particularly in Canada’s policy context of fiscal attrition, that they must eventually do as well in the market as mainstream Canadians; ultimately, they must come to rely less on the state for their individual and collective well-being. Ottawa: Canadian Policy Research Networks. New York: Orion. It is usually the end result of a sociopolitical process whereby cultural norms, social codes of conduct, ideological parameters and mechanisms of moral and social regulation have been internalized by the majority of the population after having been imposed — more often than not through successful episodes of repression and coercion — by one or a few groups that have succeeded in establishing their dominion and hegemonic grip over the whole of society. While one gets from it a good sense of where things stand, the approach does not really offer in the end an explicit vision of the policy direction that would best tackle the most pressing quality-of-life issues faced by Aboriginal people in Canada.11. Building on Putnam’s own influential empirical and theoretical work on social capital (Putnam 2000) as well as on data banks such as the World Values Survey and the European Values Survey, they make the case that the sense of well-being and the impression that one is experiencing the good life are largely connected to the social context in which individuals find themselves. 2002. Shewell, Hugh. Like most other Western jurisdictions, the Canadian state has made appreciable cuts in welfare programs, unemployment assistance and social services over the past decades. One of the objectives of the Aboriginal Qualify of Life research program, completed in 2008, was to document and analyze innovative approaches to improving the living conditions and community life of Canada’s indigenous peoples. He also serves as Co-director of the Concordia-UQAM Chair in Ethnic Studies. (1995), he lashes out at the federal and provincial governments for giving in to a sense of collective guilt that he claims nonAboriginal Canadians seem to have for past wrongs done to Aboriginal people and for kowtowing uncritically as a result to their demands. “Successful Development in Aboriginal Communities: Does It Depend upon a Particular Process?” Journal of Aboriginal Economic Development 3 (1): 76-88. 2 vols. The search for ways to remove obstacles to real change hinges largely on the development of a greater analytical willingness to contextualize Aboriginal quality-of-life issues within dynamics of tensions resulting from competition over scarce or contested resources, the maintenance of social hierarchies disadvantageous to Aboriginal people and the social processes of racialization and marginalization inherited from past colonial practices. Kingston, ON; Montreal: Institute of Intergovernmental Relations/McGill-Queen’s University Press. 1995. The notion of PTSD is usually associated with the theory that holds that individuals can be affected deeply by historic traumatic events (civil war, genocide, forced displacement or acculturation of entire communities, and so on) that occurred before their lifetime (Wesley-Esquimaux and Smolewski 2004). _____. The survey does not really reflect the views of Canadians about the presence of the state in their lives but, for nearly all of the themes it explores, state functions do have a direct and determining bearing on the way they are actualized on the ground. “Well-Being: Towards an Integration of Psychology, Neurobiology and Social Science.” Philosophical Transactions of the Royal Society of London, Series B 359: 1447-51. For proponents of the equality argument, Aboriginal people are not the problem; the whole institutional apparatus to which they are submitted clearly is. Illustrations of this stance abound in the pages of the Journal of Aboriginal Economic Development, a scholarly journal published twice yearly since 1999 by the Council for the Advancement of Native Development Officers (CANDO)14 under the intellectual leadership of well-respected Aboriginal and nonAboriginal researchers and academics in the areas of economic development, business management, community studies and Native studies.15 The overall perspective running through most of the contributions to the journal is generally quite positive. 1985. As Patricia Monture-Angus puts it, self-determination begins with looking at yourself and your family and deciding if and when you are living responsibly. “The Forms of Capital.” In Handbook of Theory and Research for the Sociology of Education, edited by J. Richardson. “Well-Being of the Non-Reserve Aboriginal Population.” Canadian Social Trends (Statistics Canada) 72 (Spring): 19-23. Rodon, Thierry. Although the intellectual or methodological distance between some of them may not be substantial, they do inform studies of Aboriginal quality of life in different ways. The PTSD argument implicitly provides the analytical backdrop to most studies of psychological or physical health in Aboriginal communities. Newhouse, David. 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. 11. Has every angle of analysis been considered? _____. While he is prepared to recognize in principle and even to support the expression of Aboriginal cultures within the Canadian public space, he argues that these must fit within the institutional parameters and value set that define Canada. Boston: Little, Brown. Ottawa: University of Ottawa Press. Howe Institute. Jean Chrétien, Minister of Indian Affairs and Northern Development. His research has focused mainly on the politics of the relations between the French-speaking majority and members of linguistic, cultural, racialized and immigrant minorities and First Peoples in Quebec. Before looking at these approaches in turn, however, I first consider the notion of “quality of life” and the related concept of “well-being.” Although one might think a priori that the fundamental meanings of these terms are fairly straightforward — simply, one is happy, secure and comfortable or one is not — they are, in fact, the object of varied and sometimes contested definitions and understandings. Author information: (1)Faculty of Mediciney, University of Manitoba, Winnipeg, MB, Canada. Policy Research Initiative. Mentally healthy individuals are more likely to contribute positively to their community, and a community of mentally healthy individuals will be better equipped to acquire and provide its members with the requisites of a life of good quality. 5) bears its mark in part, while CANDO officials regularly refer to it approvingly and several chiefs across the country have sought the advice of Cornell and Kalt or espoused their perspective. They employ the language of status — they are insulted, wounded, hurt, offended, bypassed, not invited, ignored, left out, and shunted aside. On that score, views are quite varied. Evidence suggests that Aboriginal communities that are firmly grounded in their culture, confident in their identity and the legitimacy of their traditions and secure in their social and political institutions are healthier, happier and better functioning (Adelson 1998, 2000a, 2000b). Tully, James.1995. _____. Ottawa. Assembly of First Nations. Mowbray, Martin. It is not uncommon for Aboriginal scholars to address or explain quality-of-life and well-being issues through references to the concept of the medicine wheel,7 an ancient symbol, a circle, which represents a way of seeing and knowing as well as the teachings that go with it. True democracy requires no less. Vancouver: University of British Columbia Press. Aboriginal communities are no more immune to internal social and political strife than any other human communities. Indigenous Canadians (also known as Aboriginal Canadians, Native Canadians or First Peoples) are the indigenous peoples within the boundaries of Canada. It is said that hbr case study should be read two times. _____. Ottawa: Statistics Canada, Social and Aboriginal Statistics Division. 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). Four major approaches shape the relevant Canadian literature on Aboriginal quality of life. (1988, S139S140, S-138). _____. 2004. Since 1994, the University of Toronto’s Quality of Life Research Unit has been studying the quality of life of adults with physical or psychiatric disabilities and children with developmental disabilities, as well as elderly people, teenagers and adults in the general population. On the whole, the social-cohesion/social-capital/ capacity-building perspective is less concerned about whether the structures of power and domination left by the legacy of troubled relations between EuroCanadians and Aboriginal people still have an impact on the persistent disparities Aboriginal people face. Recovering Canada: The Resurgence of Indigenous Law. Royal Commission on Aboriginal Peoples. Above all, Smith puts equality under the law. 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. Newhouse, David, Kevin Fitzmaurice, and Yale D. Belanger. A transparent norm is constituted, a norm given by the host society or dominant culture which says that “these cultures are fine, but we must be able to locate them within our own grid.”…[T]he universalism that paradoxically permits diversity masks ethnocentric norms, values and interests. Living Rhythms: Lessons in Aboriginal Economic Resilience and Vision. However, the range of policy choices that would deliver the most favourable outcomes is not only segmented by the different understandings of what is a good quality of life, but also split between two broad, diverging visions of how to achieve it in the best interest of Aboriginal people. The recounting of successful stories of community economic empowerment, for example, points to interesting possibilities. 2005. We need to know with more precision how market imperatives and the actions of groups that exercise significant control over market forces affect the economic possibilities of Aboriginal communities. For Canada, a key problem is the under-representation of Aboriginal voices in government and the over-representation of Aboriginals living in the streets. Citizens Plus: Aboriginal Peoples and the Canadian State. “Attempted Suicide among Inuit Youth: Psychosocial Correlates and Implications for Prevention.” Canadian Journal of Psychiatry 43 (8): 816-27. Howe Institute Backgrounder 66. Telephone: 514-985-2461 Redefining Success in Community Development. Cooke, Martin, Dan Beavon, and Mindy McHardy. In the wake of the rejection of the 1969 White Paper, he explains, an unholy alliance of Indian Affairs bureaucrats and Aboriginal elites has ensued and, as a result, “chiefs, councils and their allies — who make up the ruling elite — exercise power and control over the lives of people who live on reserves that is unheard of in a democratic country. They rest on markedly different and opposite programmatic rationales of what is best for Aboriginal people. Notwithstanding the richness, usefulness and diversity of the insights and data delivered by the approaches reviewed, few authors actually seek to tackle the reasons the socioeconomic conditions of Aboriginal people still remain substandard in the aggregate and have even deteriorated further in some cases. 2005a. 2004. Among these indices Sharpe reviews five that provide historically consistent estimates of trends of well-being in Canada: the Measure of Economic Welfare, developed by William Nordhaus and James Tobin and estimated for Canada by Statistics Canada; the Genuine Progress Indicator, developed by the Redefining Progress Institute and estimated for Canada by Statistics Canada; the Index of Economic Well-Being, developed by the Centre for the Study of Living Standards; the Index of Social Health, developed at Fordham University and estimated for Canada by Human Resources Development Canada; and the Index of Living Standards, produced by the Fraser Institute. Strategies and Institutions in American Indian Economic Development, edited by Stephen Cornell and Joseph Kalt. Indigenous Poverty, Social Capital and Measurement.” Canberra: Australian National University, Centre for Aboriginal Economic Policy Research. Ultimately, political efforts to restore Aboriginal rights, settle land claims, and redistribute power through various forms of self-government hold the keys to healthy communities. September 2005; Social Indicators Research 73(2):295-312; DOI: 10.1007/s11205-004-6169-5. Toronto: University of Toronto Press. Howe Institute paper, Richards (2003) totally endorses Allard’s proposal to pay treaty benefits to individuals, regardless of their place of residence, and suggests introducing ownsource taxation to Indian bands. Findlay, Isobel M., and John D. Russell. 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. Geneva: United Nations Committee on Economic, Social and Cultural Rights, Economic and Social Council. The virtues of individual freedom over collective or bureaucratic dictates are touted as the way out of the adverse conditions Aboriginal people experience. 89-613-MIE, no. 2004. 2004. 1994. The twin ideas that the current institutional structures of Aboriginal governance are inadequate and that individual rights are superior to collective arrangements are recurring, interwoven motifs of the equality argument. _____. However, the fundamentally uncritical nature of this choice excludes the systemic and political constraints that actually restrict the development of a truly transformative quality-of-life agenda for Aboriginal people in Canada today. Apartheid: Canada’s Ugly Secret. The Canadian Taxpayers Federation (CTF), for example, has produced a number of position papers (Fiss 2002, 2004, 2005a, 2005b) that seek to rekindle the vision contained in the much-criticized 1969 White Paper (Canada 1969) and to blame the balkanization and segregation effects of the First Nations reserve system for the poor socioeconomic situation of Aboriginal communities and individuals: as they are isolated and exist outside the mainstream of Canadian society, they are not given full opportunities to enjoy the benefits of Canadian citizenship. (Flanagan 2000, i). Historic Trauma and Aboriginal Healing. 2005. As a result, a wide variety of expertise and research capacity has been mobilized, both directly and indirectly, across several fields of the social sciences, the humanities and the life sciences, to examine the many issues related to the quality of life and wellbeing of Aboriginal people. Differences in quality of life are steeped in relations of power, in social hierarchies and in societal processes whereby the state or some groups or individuals monopolize and restrict access to resources, knowledge or privileges known to promote well-being and prevent others by their action from enjoying to the same extent they do what makes life good. Government rhetoric is often selfcongratulatory and tends to inflate the significance of its action with respect to Aboriginal people. Yet, despite the impressive amount of knowledge accumulated so far about the nature of the problems and the challenges, about the conditions for success and positive change and about which policy solutions work and which do not, the policy community is still wrestling with the unrelenting persistence of appreciable socioeconomic disparities between Aboriginal and non-Aboriginal people. Ottawa: Aboriginal Healing Foundation. Canada’s sport system and the quality of life of all people in Canada. Scurfield. “What Matters? 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. Be that as it may, it is important to note that, in the end, the research output and any understanding of Aboriginal quality-of-life issues one might derive from it are unavoidably fraught with the ideological requirements and normative templates that the Canadian state and the groups or interests shaping its policy agenda impose on Canadian society; as is well known, the political significance of Aboriginal influence in this process has tended to be rather marginal. Ottawa: Canadian Policy Research Networks. 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