1998. A few indices go beyond material considerations and focus their assessment of the quality of life of a society or community on whether some key desirable human values are being fulfilled: harmony with the environment, affective autonomy, intellectual autonomy, respect for and preservation of life, socioeconomic equality and the absence of social hierarchies. _____. Dorais, Louis-Jacques. Policy Driven Evidence, Indigenous Government and the Harvard Project.” Paper presented at the Australian Social Policy Conference, University of New South Wales, Sydney, July 20-25. With respect to the family, the quadrants of the medicine wheel include the dominant thinking patterns that inform and drive decision-making and influence the family’s relationships with the outside world; human relations, which refer to the nature and quality of intercourse of the members of the family with each other; the material economy, which has to do with how the family provides for its physical needs; and cultural and spiritual life — the beliefs, values, morals and goals of the family. Finally, insofar as the wider community is concerned, the medicine wheel incorporates the political and administrative environment, where the quality and effectiveness of people’s participation and decision-making power in matters that directly affect their lives are indicators of the good life; the social environment, where societywide patterns of human interactions are defined and where a measure of the good life would be the community’s openness to and support of individuals and groups working toward positive social change; the economic environment, where the development and maintenance of long-term, sustainable systems of production that empower individuals, preserve the environment and contribute to community capacity are objectives meant to ensure a good quality of life; and the cultural and spiritual environment, where the presence of a respectful dialogue on values and an appreciation for diversity are important indicators of well-being (Four Worlds International Institute n.d., part 1). But as Maaka and Fleras remind us, “any moves to re-prime the constitutional agenda by re-configuring the political landscape will remain muddled without a political will to absorb the pending shocks” (2005: 210). White, Jerry P., Paul S. Maxim, and Dan Beavon, eds. 2004. Among these are the Ryerson Social Reporting Network’s Structural Exclusion Index (Burke and Shields 2000) and the Economic Freedom for the Rest of Us Index (Brown and Stanford 2000), which have been devised to better reflect the structural vulnerability to which Canadians’ standard of living and sources of income are exposed, as well as Alberta’s Genuine Progress Indicator (GPI) Sustainability Circle, GPI Atlantic and Bhutan’s Gross National Happiness (Findlay and Russell 2005), which put community values at the centre of considerations of well-being. Ottawa: Indian Affairs Branch. _____. 1998. However, he advances their findings somewhat and dissociates himself from policy alternatives that involve the state or broad institutional solutions. In it the government vows (in addition to “renewing the partnerships” with Aboriginal peoples, “strengthening Aboriginal governance” and “developing a new fiscal relationship”) to support strong communities, people and economies by “improving health and public safety, investing in people and strengthening Aboriginal economic development,” which the government claims will materialize into providing “adequate housing and clean water; access to education and training opportunities; the opportunity to participate in the economy and earn a meaningful livelihood; and access to the health, social and cultural supports needed to ensure that people can remain healthy.” The provinces have articulated similar goals. Toronto: University of Toronto Press. Vancouver: University of British Columbia Press. Cambridge: Cambridge University Press. Today’s state-research community nexus is not as overtly biased toward ideas of liberal progress as was the case with previous generations of policy-makers, and its members are usually quite careful not to sound off about the supposed superiority of Western and Euro-Canadian ways. “Self-Image, World-Image: Speculations on Identity from Experiences with Inuit.” Ethos 20 (1): 116-26. It would be instructive eventually to examine both Quebec and English-Canadian scholarship on Aboriginal people in comparative perspective. The Problem. However unfounded or inappropriate such a concern may seem to critics (see, for example, Alfred 2000; Rotman 2001), it is real and likely to remain a factor in debates and discussions over Aboriginal policy for some time to come. 1996. Toronto: University of Toronto Press. Along with the provinces and territories, we will continue to work with responsible Aboriginal leaders to bring real improvements to the quality of life of Aboriginal … There are almost 600 unresolved cases of missing and murdered Aboriginal women in Canada. The other draws from Aboriginal philosophies to offer more activist pathways of individual transformation and psychological recovery toward community well-being. Indeed, the cost to address the low literacy rates in Aboriginal communities is minimal compared to the money Canada will need to spend 20, 10 or even fi ve years from now on social services if the country fails to take nationwide remedial action on Aboriginal literacy issues. Stairs, A. They are not sharing equally with others in proportion to their numbers in the material and other gains, satisfactions and rewards that an affluent and rapidly growing national economy has to offer. Similarly, Dowling insists on the “multivocality” of Aboriginal communities and on the importance of factoring it into any development or capacity initiative (2005, 126). 2005. Mussell, W.J. Whether individuals or whole communities can experience a life blessed with decent measures of good quality largely depends on how well they fare in the dynamics of power that characterize their society, on how successful they are at imposing their own terms and conditions of social cohabitation or at securing for themselves an enviable place in the socioeconomic pecking order. Social Capital: Critical Perspectives. Canada sits on an enviable top-10 perch when it comes to quality of life around the world, but a new analysis points to significant disparity among its provinces and territories. 2000. (Alfred 2005, 87). “Quality of Life of Aboriginal People in Canada: An Analysis of Current Research.” IRPP Choices 12 (6). quality of life and well-being (Anxiety BC, 2007-2014). Established in 1999 with the financial support of the Social Sciences and Humanities Research Council of Canada, this particular research initiative has led, among other things, to two major Aboriginal research policy conferences, in 2002 and 2006, with hundreds of participants from government, academic circles and Aboriginal organizations. His sophisticated analysis shows how varying levels of educational London: Lawrence and Wishart. “Rewriting Histories of the Land: Colonization and Indigenous Resistance in Eastern Canada.” In Race, Space and the Law: Unmapping a White Settler Society, edited by Sherene H. Razack. 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. It is said that hbr case study should be read two times. “Suicide among the Inuit of Canada.” In Suicide in Canada, edited by A. Leenars and R. Bland. 2, chap. Data from Statistics Canada have become more extensive as a result of major new initiatives such as the 2001 Aboriginal Peoples Survey (O’Donnell and Tait 2004; Siggner and Costa 2005). _____. _____. Flying without a Net: The “Economic Freedom” of Working Canadians in 2000. Peterborough, ON: Broadview Press. It is difficult for individuals to be self-determining until they are living as part of their community. A Critical Review of the Literature.” International Journal of Rehabilitation Research 12 (2): 121-36. _____. Further research and analysis are needed, though, to elucidate the reasons that make this force of inertia so unflinching and intractable. (Wuttunee 2004b, 24). 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. Consequently, they suggest, there is a strong link between high suicide rates in Aboriginal communities and the loss of clear cultural parameters and the lack of local community control. Ottawa: Canadian Policy Research Networks. One need only remember the probing voice of Harold Cardinal, whose incisive The Unjust Society (1969) and The Rebirth of Canada’s Indians (1977) clearly confronted not only the Canadian state and settler society, but also Aboriginal people themselves, and proposed distinct courses of action toward social and cultural revitalization. The latter group’s research contributions have spawned a fairly extensive, increasingly dominant literature that emphasizes social capital and capacity-building as foundations for a better quality of life in the following way. Yet not all communities have the same agenda or the same objectives, and exportability need not be an important standard of success. education “gap” has prevented Aboriginal people from achieving the quality of life enjoyed by other citizens. “Aboriginal Communities and Urban Sustainability.” Discussion Paper F27. Hunt, Janet. The recounting of successful stories of community economic empowerment, for example, points to interesting possibilities. Second Thoughts.” Isuma: Canadian Journal of Policy Research 2 (1): 130-33. As cultural theorist Homi Bhabha put it, although there is always an entertainment and encouragement of cultural diversity, there is always also a corresponding containment of it. Report on Growth, Human Development and Social Cohesion. 1993. Toronto: University of Toronto Press. Not only does this make me comfortable about taking their service but also Quality Of Life Of Aboriginal People In Canada satisfied me about the quality of their service’ 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. Accessed May 12, 2006. www.cprn.org/en/doc.cfm?doc=85. (Papillon and Cosentino 2004, 20; italics in original). Though useful from a statistical standpoint, it mostly takes stock of aggregate situations and rarely brings the analysis beyond what the statistics reveal at face value. “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. “The Place of Social Capital in Understanding Social and Economic Outcomes.” Isuma: Canadian Journal of Policy Research 2 (1): 11-17. 2004a. 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. 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). 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. Graham, Katherine A.H., and Evelyn Peters. 2006. capacity to improve Aboriginal quality of life. Different communities will cope differently with the challenges of conflict. As a result, the literature that derives from the social capital/capacitybuilding perspective is mainly concerned with the conditions of Aboriginal empowerment and the desirable path to it. Lessons from Abroad: Towards a New Social Model for Canada’s Aboriginal Peoples. The two terms are often conflated intellectually and seem to appear as synonyms for each other. “Culture, Selves, and Time: Theories of Personal Persistence in Native and Non-Native Youth.” In Changing Conceptions of the Psychological Life, edited by Cynthia Lightfoot, Christopher Lalonde, and Michael Chandler. The communitarian thinking that permeates some discussions on capacity-building in particular seems to argue for a return to an almost mythical community where the restoration of traditions would perforce ensure a better living. 2003. They employ the language of status — they are insulted, wounded, hurt, offended, bypassed, not invited, ignored, left out, and shunted aside. 1999. These cuts have had a direct, usually negative effect on the most vulnerable groups of society, including Aboriginal people. Newhouse, David, Kevin Fitzmaurice, and Yale D. Belanger. (Hawthorn 1966, 1:21). They have, in so doing, called Canadians and even their own leadership to account in no uncertain terms. These need to be grasped, for they inform and influence the literature on the quality of life of Aboriginal people in different ways. Among those who endorse the general premise of this intellectual project, some have chosen to uncover the empirical conditions of Aboriginal life (the selfimposed mission of several contributors to the First Nations Cohesion Project). Space does not permit one to review all 52 contributions but, notwithstanding the occasional success story of healing and reconstruction, they tend to confirm the picture of social distress, community dysfunction, economic marginalization and cultural erosion that is well known to anyone familiar with the contemporary social and economic reality of Aboriginal people in Canada. The emphasis on social cohesion, for example, tends to depoliticize social relations: it masks the expression of contradictory interests, the dynamics of power and resistance that gives them life, the inevitable social hierarchies and the relations of domination and ruling that enforce and maintain them. 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. In cities, where the majority of Aboriginal people now live, high poverty rates and low levels of educational attainment and poor health combine to exacerbate the risk of social exclusion. These are the original inhabitants of the land that is now Canada. 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. Toronto: Between the Lines. Urban Aboriginal people face depressed conditions in all aspects of their quality of life. I am grateful for the expertise of Joyce Green, David Newhouse and Carole Lévesque, who generously offered their judicious comments and adviceAcknowledgements. Richard Schramm Paper on Community Development. For the fourth year in a row, Canada has topped the list in overall quality of life, according to a study conducted by U.S. News. They do not exhaust the full range of research projects that could be devised. Similarly, the psychocultural-therapeutic perspective detracts attention from the global context that has shaped the current socioeconomic conditions of Aboriginal people. The Special Rapporteur also argued that Canada has disregarded the socioeconomic objectives to which it is committed under international human law. It plays a pivotal role in bringing to fruition any investment in human or physical capital: without the social vitality that high levels of social capital entail the economic viability of a community inevitably will decrease (Chataway 2002, 78). CANDO was founded in 1990 by economic development officers (EDOs) from across Canada to provide a national body to focus on the training, education and networking opportunities necessary to serve their communities and/or organizations as professionals. “Socialization, Family Conflicts and Responses to Culture Change among Canadian Inuit.” Arctic Medical Research 40: 40-52. Although a fairly elaborate “science of well-being” has developed in recent years (see Huppert and Baylis 2004), what specialists discuss in the end are the constituent elements, both for individuals and communities, of the good life and the dimensions that should be emphasized when looking for acceptable standards of evaluating it. Gerrity, and R.M. Even in works that do not readily identify it as a guiding concept, one can often detect in the subtext that the presence or absence of social capital is considered a determining factor in the success or failure of an Aboriginal community. In a recent C.D. Geneva: Office of the United Nations High Commissioner for Human Rights. More recently, in June 2006, the Harper government refused to ratify the United Nations Draft Declaration on the Rights of Indigenous Peoples, which proclaims, among other things, the right of Indigenous peoples to self-determination. Les études québécoises en sciences sociales sur les peuples autochtones du Nord, 1960-1989. 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. Aboriginal value set, will foster a heightened sense of accountability for economic institutions and decision-makers (Newhouse 2000, 59-60). Accessed June 1, 2006. www.taxpayer.com. Suppose then that our benevolent colonizer has succeeded in laying aside both the problems of his own privileges and that of his emotional difficulties. As the Indian Act precludes the enjoyment of private property rights on reserves, the CTF argues, it must be abolished. It is these things that are the true guarantees of peace, health, strength, and happiness — of survival — for Indigenous peoples. “[O]ur purpose here,” acknowledges one of the principal investigators of the First Nations Cohesion Project, “is to advance the research-policy nexus, not dramatically shift paradigmatic perceptions” (White 2003, xxiii). Such an explanation steers us on a different and, in many ways, more promising path to understanding why things hardly ever change for Aboriginal people. As one group of authors explains: Government and professional responses to social pathologies — providing more health care or supporting traditional forms of healing — while essential, do not address the most fundamental causes of suffering. Vancouver: University of British Columbia Press. The survey also implies, by extension, that any policy analysis or research on the quality of life should focus on the state’s measurable capacity to create the conditions for the good life. _____. The research agenda that informs the whole enterprise is mainly focused on documenting the social problems and realities that characterize Aboriginal communities in order to get as precise as possible a picture of the situation and to determine on that basis the best course of policy action for the state. In the action plan, political and administrative control over health services is presented as an essential precondition for improved health and well-being of Aboriginal people. “Resistance Is Futile: Aboriginal Peoples Meet the Borg of Capitalism.” Journal of Aboriginal Economic Development 2 (1): 75-82. Ponting, J. Rick, and Cora J. Voyageur. The Aboriginal Peoples Survey (APS) is a national survey sample conducted by Statistics Canada among First Nations, Métis, and Inuit in Canada. Forthcoming. attempts to avoid objects or situations that arouse anxiety) (American Psychiatric Association [APA], 2013). The works of political scientist Kiera Ladner (2005), political theorist James Tully (1995) and legal scholars John Borrows (2002) and Patrick Macklem (2002), to name but some of the more compelling voices, suggest paths of institutional reconfiguration that can potentially address and resolve the difficult political questions. Toronto: University of Toronto Press. Albany: State University of New York Press. “Citizens (Outsiders) and Governments (Insiders) in Constitution-Making: The Case of Meech Lake.” Canadian Public Policy 14 (supplement): S121-45. 1, edited by Jerry P. White, Paul Maxim, and Dan Beavon. In this, I follow accepted Canadian usage as well as the definition in section 35(2) of the Constitution Act, 1982. The committee expressed serious concerns about the social and economic well-being of Aboriginal people in Canada — notably, the fact that “significant disparities still remain between Aboriginal people and the rest of the population in areas of employment, access to water, health, housing and education,” and that “the long-standing issues of discrimination against First Nations women and their children, in matters relating to Indian status, Band membership and matrimonial property on reserve lands have still not been resolved,” much to the detriment of “the enjoyment of economic, social and cultural rights of First Nations women and their children under the Covenant.” The committee also noted with some unease that, despite the state’s commitment to refrain from resorting to the extinguishment of Aboriginal rights and titles, Canada’s current approaches to land claims “do not differ much from the extinguishment and surrender approach” (United Nations 2006, 4).In 2004, Rodolfo Stavenhagen, the Special Rapporteur of the United Nations Human Rights Commission, presented a report on the condition of Aboriginal people in Canada that was equally troubling. Victoria, BC: Canadian Taxpayers Federation, Centre for Aboriginal Policy Change. In her latest book, Wuttunee (2004b) borrows from the development model put forward by the US-based First Nations Development Institute and directly inspired by the medicine wheel (Salway Black 1994). The Politics of Indigeneity: Challenging the State in Canada and Aotearoa New Zealand. A kind of bureaucratic and political inertia is at play, casting Aboriginal people as inferior, subaltern beings, precluding as a result the establishment of a truly egalitarian relationship between them and the Canadian state and blocking any possibility of renewing Aboriginal governance (Ladner and Orsini 2004, 2005). When discussing the Aboriginal quality of life within Canada there are several issues that come to mind, such as health, education, housing and our Canadian-Indigenous relationship (First Ministers And National Aboriginal Leaders, 2005, p. 1). The reluctance of governments to settle land claims quickly to the unequivocal benefit of Aboriginal communities clearly indicates that there is much at stake for the state and non-Aboriginal Canadians in settlements that would, in some cases, allow Aboriginal people control over large pools of economically sensitive natural resources. This is a fairly important question, for if one establishes that the state’s social policies do little to improve the socioeconomic conditions of Aboriginal people, it raises the question of its role in the persistence of considerable gaps in social and economic performance between Aboriginal people and non-Aboriginal Canadians. A Literature Review and Annotated Bibliography Focusing on Aspects of Aboriginal Child Welfare in Canada. “Toward a Detente with History: Confronting Canada’s Colonial Legacy.” International Journal of Canadian Studies 12: 85-105. Without rejecting the capitalist imperatives that unavoidably underscore economic development, they suggest instead that these imperatives be adapted to Aboriginal world views — that Aboriginal values and normative parameters be made to inform any process of economic and social empowerment. Cornell and Kalt tend to use uncritically concepts such as market enterprises, and westernized notions of economic development; they lament the lack of economic success of those tribes whose cultures do not easily welcome the business model” (Dowling 2005, 120). Nonetheless, in comparison to the much larger gains in these and other respects that the majority of the non-Indian population has enjoyed in recent decades, there are indications that the gap between the two groups has been widening. _____. “De l’“infériorité négociée” à l’“inutilité de négocier” : la Loi sur la gouvernance des Premières Nations et le maintien de la politique coloniale.” Politique et sociétés 23 (1): 59-87. __________. In addition, it controls for the power of individuals to make their own decisions to change any aspect of their life situation. Quebec City: Université Laval, Groupe d’études inuit et circumpolaires. 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. Waldram, James B. Not Strangers in These Parts: Urban Aboriginal Peoples. To what extent should the federal and provincial governments accommodate the particular needs of Aboriginal people to close the quality-of-life gap between them and non-Aboriginal Canadians on all socioeconomic indicators? 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