Cornell and Kalt find that sovereignty, institutions and culture matter in achieving economic success. 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. Unfinished Dreams: Community Healing and the Reality of Aboriginal Self-Government. Notwithstanding conceptual differences in the way these indexes are conceived and constructed, they are informed by an implicit understanding of quality of life that broadly includes market incomes, non-market care and support within the family, state-sponsored services and income transfers and community services and support. They are generally quite uncomfortable with Aboriginal claims of self-government, and refuse to go along with the assumption that it is a necessary prerequisite to greater Aboriginal well-being. We need new research on the impact of Canada’s recent social policies on the wellbeing of Aboriginal people. Anxiety disorders are characterized by excessive fear and anxiety that is related to behavioural disturbances (i.e. Alfred, Taiaiake. Chataway, Cynthia. Aboriginal communities are no more immune to internal social and political strife than any other human communities. Lemchuk-Favel, Laurel, and Richard Jock. 2002. 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. _____. In his view, the key to the amelioration of Aboriginal quality of life in Canada lies in the search for solutions that respect and take into consideration the needs of both Aboriginal and non-Aboriginal Canadians, not in the aspirations of self-government and territorial autonomy put forward notably by the report of the Royal Commission on Aboriginal Peoples. 1996; Mitchell and Maracle 2005). “Successful Development in Aboriginal Communities: Does It Depend upon a Particular Process?” Journal of Aboriginal Economic Development 3 (1): 76-88. _____. Aboriginal people are still seen as a policy issue, and the particularities of their socioeconomic reality are treated as social problems to be addressed and resolved. Abele, Frances. Although it is not necessarily clearly acknowledged or formulated in this way, quality of life hinges in part on what the state can or cannot or will or will not offer citizens, or on whether or not the state shields them from market inadequacies. “Health Beliefs and the Politics of Cree Well-Being.” Health 2 (1): 5-22. Although not all such studies necessarily insist pointedly on the transgenerational legacy of colonial dispossession, the literature has tended to focus more generally on the concrete manifestations of this legacy in search of the determinants and possible treatments of individual behavioural disorders and physical dysfunctions in contemporary settings. Report on Growth, Human Development and Social Cohesion. Accessed May 23, 2006. www.sprc1.sprc.unsw.edu.au/aspc2005/ abstract.asp?PaperID=25. 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. 2004. 1966. This approach also does not question whether macrostructural dimensions such as the dominant pattern of power relations or the inner logic of the Canadian political economy might be at cause. “Warrior Scholarship: Seeing the University as a Ground of Contention.” In Indigenizing the Academy: Transforming Scholarship and Empowering Communities, edited by Devon Abbott Mihesuah and Angela Cavender Wilson. New York: Greenwood Press. The Dispossessed: Life and Death in Native Canada. Washington, DC: American Psychological Association. If status Indians were considered as a separate national entity in the UN’s Human Development Report, they would rank about 48th (out of about 174 countries), even as Canada regularly ranks at or near the top. Urban Aboriginal people face depressed conditions in all aspects of their quality of life. In the process, Aboriginal people continue to be framed analytically as objects of study, not as knowing subjects, despite the declared willingness of state researchers to include them as partners and equals in research designs.12. Assembly of First Nations. I am grateful for the expertise of Joyce Green, David Newhouse and Carole Lévesque, who generously offered their judicious comments and adviceAcknowledgements. They were tailored to the state’s needs rather than to a sympathetic appreciation of the situation facing First Nations. “Healing the Generations: Post-Traumatic Stress and the Health Status of Aboriginal Populations in Canada.” Journal of Aboriginal Health (March): 14-23. n.d. Community Healing and Aboriginal Social Security Reform. Although "Indian" is a term still commonly used in legal documents, the descriptors "Indian" and "Eskimo" have somewhat fallen into disuse in Canada, and some consider them to be pejorative. 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. 1989. 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. Out of their concern for the psychological and physical well-being of Aboriginal people, a significant literature focusing on the self has developed, to which I now turn. 2004. It would be instructive eventually to examine both Quebec and English-Canadian scholarship on Aboriginal people in comparative perspective. _____. Similarly, policy prescriptions about quality of life should indicate the intensity of state action that is needed to bring about a satisfactory level of the good life. But he also cautions against the tendency, extant in the report of the Royal Commission on Aboriginal Peoples, to give primacy to cultural revitalization and to seek political autonomy for Aboriginal cultures. Aboriginal Conditions in Census Metropolitan Areas, 1981-2001. This effort will strengthen First Nation citizens and governments and position them to … 2000. Kirmayer, Laurence J., M. Malus, and Lucy Boothroyd. Urgent Need, Serious Opportunity: Towards a New Social Model for Canada’s Aboriginal Peoples. The lack of these things only contributes to making a bad situation worse. The realization of this latter stage would complete the transition, but would imply the development of a properly educated human resource base, skilled in the requisites of self-government, culturally sensitive and in tune with the self-determination objectives of Aboriginal governments; it would also imply the establishment of accountability, data collection and information management systems, as well as adequate organizational and institutional structures capable of sustaining the activities of Aboriginal governments (Institute on Governance n.d.). Ottawa: University of Ottawa Press. 1997. This absence of focus on the politics of Aboriginal quality of life may well have to do with the analytical angle of much of the research. Warry, Wayne. Ottawa: Department of Indian Affairs. 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. Four major approaches shape the relevant Canadian literature on Aboriginal quality of life. 2002. The report of the Royal Commission on Aboriginal Peoples compellingly underscored that reality. Flanagan, Tom. 2002. 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. Helliwell, John F. 2005. Ultimately, the most important limitation of the state-research community nexus is that it refrains from questioning, let alone modifying, the societal paradigm that has allowed the disadvantageous socioeconomic conditions of Aboriginal people to develop in the first place. Other issues, however, have also been the object of scholarly attention, notably male violence (Mussell 2005; Pelletier 1993), the wellbeing of children and the psychological impact on them of ineffective social environments (Bennett and Blackstock 2002; Blackstock et al. Mowbray, Martin. Minister of Indian Affairs and Northern Development. _____. “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. 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. “Landscapes of Memory: Trauma, Narrative and Dissociations.” In Tense Past: Cultural Essays on Memory and Trauma, edited by P. Antze and M. Lambek. There is no denying that numerous Aboriginal communities have seen their lot improve substantially thanks to the work of community-conscious and culturally sensitive individuals and organizations, including state agencies. Barsh, Russell, and James Youngblood Henderson. 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). Beavon, Dan, Jerry White, and Paul Maxim. doi: 10.1111/ajag.12421. Their evocation of Aboriginal traditions and philosophies is essentially suggestive — a guideline, not an absolute prerequisite. With the expansion of the mining sector in Canada, Aboriginal experience with mining and mining companies is growing month by month. 2004. 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. 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. 1995. This perspective was largely confirmed in a survey conducted by CPRN in 2000 that was designed by citizens to capture what they believe contributes to quality of life. Which one should future research on Aboriginal quality of life draw from and expand? Finally, Flanagan is concerned that the Aboriginal orthodoxy “encourages Aboriginal people to withdraw into themselves,” into their own “First Nations,” under their “self-governments,” on their own “traditional lands,” within their own “aboriginal economies” (195), which, in his view, would be a disastrous direction to take, for only a small political and professional local Aboriginal elite would benefit, to the detriment of the majority. 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. In a recent C.D. In a release this week, the Aboriginal Nurses Association of Canada wrote, “Quality health care is out of reach for many Aboriginal Canadians.” A complicated “patchwork” of policies, legislation and agreements…cultural barriers according to the Association, have created barriers to equitable access to health care and services. Cardinal, Harold. _____. In his award-winning and controversial First Nations? The Dark Side of the Nation. Warrior-Caregivers: Understanding the Challenges and Healing of First Nations Men. Report, 4 vols. 2005a. As the chasm between the policies purportedly designed to improve Aboriginal quality of life and the actual social and economic reality of Aboriginal people endures, it may now be necessary to complement the foci of current Aboriginal quality-of-life research with analytical perspectives and questions geared to address and better understand the reasons for this persistence. According to our city rankings, this is a good place to live with high ratings in housing , … The first section considers the notion of “quality of life” and the related concept of “well-being,” which are the object of varied and sometimes contested definitions and understandings. Ottawa: Canadian Policy Research Networks. In reality, the research agenda and analytical perspective that inform the First Nations Cohesion Project partake of a long tradition of state-driven research on Aboriginal people in Canada, which is essentially determined by state concern for effective Aboriginal policy management. “Book Review of First Nations? Salway Black, Sherry. Second Thoughts. _____. Another is this fact, gleaned from the 2006 census: a majority of Canada s Aboriginals choose not to live on reserve. Other more specific studies have documented extremely high rates of suicidal ideation and attempted suicide among adolescents and young adults in Inuit communities of northern Quebec, pointing out a number of key explanatory factors, including a personal history of psychiatric problems, a parental history of substance abuse or psychiatric disorders, feelings of alienation from the community, a history of physical abuse and a profound crisis of identity and selfesteem, particularly among males who experience difficulty coping with the disruption of their traditional social roles (Kirmayer, Boothroyd, and Hodgins 1998; Kirmayer, Fletcher, and Boothroyd 1998; Kirmayer, Malus, and Boothroyd 1996). August 12, 2019 10:19 AM 1 mins reading. Lalonde, Christopher. Those are probably the toughest questions. 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. Vancouver: University of British Columbia Press. The numbers are stark: Out of almost 1.2 million Canadians who identify themselves as Aboriginal, just over 26 per cent live on a reserve; the rest do not. This is a spiritual crisis…Largescale governmental “solutions” like selfgovernment and land claims are not so much lies as they are irrelevant to this root problem of spiritual crisis. 2005. Still, they are sufficiently distinct from each other to warrant a separate classification. 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). “The Forms of Capital.” In Handbook of Theory and Research for the Sociology of Education, edited by J. Richardson. Miller-Chenier, Nancy. Others, building on available data, concern themselves with the best way to reconstitute or foster enhanced social cohesion within Aboriginal communities without its becoming a threat to Canada’s own global social cohesion. The idea of balance, in fact, undergirds the notion, central to Aboriginal scholarship on quality of life and well-being, that everything is related to everything, that nothing can happen to one part of an individual’s or community’s life without affecting all the other parts — that to enjoy a life of good quality, it is essential that every aspect of life be at peace and properly attended to, perfectly attuned to all other aspects. _____. Keeping the Promise: The Convention on the Rights of the Child and the Lived Experience of First Nations Children and Youth. Brown, Amanda, and Jim Stanford. (Shewell 2004, 219), Fifty years later, the assimilationist proclivity of the Canadian state’s preoccupation with Aboriginal people arguably has been considerably diluted, and it would be unthinkable today not to profess, officially at least, sympathy for the difficulties afflicting Aboriginal communities. 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. It is these things that are the true guarantees of peace, health, strength, and happiness — of survival — for Indigenous peoples. The litmus test appears to be whether the chosen path has ultimately enabled the community, improved its living conditions and empowered its members in a way that respects the physical environment and the community’s cultural norms. Wuttunee, Wanda. “Multiple Points of Light: Grounds for Optimism among First Nations in Canada.” In Hidden in Plain Sight: Contributions of Aboriginal Peoples to Canadian Identity and Culture, edited by David Newhouse, Cora Voyageur, and Daniel Beavon. “Citizens (Outsiders) and Governments (Insiders) in Constitution-Making: The Case of Meech Lake.” Canadian Public Policy 14 (supplement): S121-45. Bennett, Marilyn, and Cindy Blackstock. It begins with two central, unquestioned presuppositions: first, that a healthy level of social cohesion is a precondition of well-being and good quality of life for both individuals and communities; second, that Aboriginal individuals and communities in Canada are suffering from significant disruptions in their inner social balance, from a breakdown in social cohesion. Indeed, both visions exercise their contrary influence on Canada’s Aboriginal policy as the state seems to oscillate between them.16 In truth, future research must transcend this choice — in part, because of the problematic nature of some of the assumptions upon which the overall literature rests, but mostly because the work done within both visions generally fails to account for the failure to improve Aboriginal quality of life in any significant and sustained fashion, despite current, extensive knowledge of the problems. 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