Type 2 diabetes mellitus is a progressive metabolic disorder that affects Aboriginal people disproportionately around the world. Evidence shows that diabetes treatment strategies can effectively ...reduce complications related to the disease; in contrast many Aboriginal people develop these rapidly and at a young age. We conducted qualitative research on the barriers to evidence-based self-management behaviours and education from the perspectives of Aboriginal people living with type 2 diabetes and their health care providers on Manitoulin Island in Ontario, Canada. Applying the concept of structural violence, we analyzed the social and political arrangements that can put Aboriginal people with diabetes "in harm's way" by interfering with diabetes management. Lastly, we provide recommendations for structural interventions. Adapted from the source document.
Located in the Chippewas of Rama First Nation in south-central Ontario, Casino Rama was the only Aboriginal commercial casino in the province until 2011.¹ Officially opened in 1996, the casino is ...rich in Chippewa/Anishinaabe cultural representations in order to stress the Indigenous context of the casino. As the quotation above by Canadian Anishinaabe humorist Drew Hayden Taylor indicates, for the visitor of the casino, these representations explicitly mark the casino as being rooted in Indigenous Anishinaabe cultural representations. To the critical scholar, it would appear as a commoditized indigeneity of what Robert Berkhofer Jr. referred to as the “Whiteman’s Indian,”
The Conceptual Framework of Harmful Gambling moves beyond a symptoms-based view of harm and addresses a broad set of factors related to the risks and effects of gambling harmfully at the individual, ...family, and community levels. Coauthored by international research experts and informed by multiple stakeholders, Gambling Research Exchange (GREO) facilitated the framework development in 2013 and retains responsibility for regular updates and mobilization. This review article presents information about the revised version of the Conceptual Framework of Harmful Gambling completed in late 2018. Methods. We describe eight interrelated factors depicted in the framework that represent major themes in gambling ranging from the specific (gambling environment, exposure, gambling types, and treatment resources) to the general (cultural, social, psychological, and biological influences). After outlining the framework development and collaborative process, we highlight new topics for the recent update that reflect changes in the gambling landscape and prominent discourses in the scientific community. Some of these topics include social and economic impacts of gambling, and a new model of understanding gambling related harm. Discussion and conclusions. We address the relevance of the CFHG to the gambling and behavioral addictions research community. Harm-based frameworks have been undertaken in other areas of addiction that can both inform and be informed by a model dedicated to harmful gambling. Further, the framework brings a multi-disciplinary perspective to bear on antecedents and factors that co-occur with harmful gambling.
ABSTRACT
The emergence of Alzheimer’s disease and related dementias (ADRD) in Indigenous populations across Canada is of rising concern, as prevalence rates continue to exceed those of non-Indigenous ...populations. The Intergenerativity Model, guided by Indigenous Ways of Knowing, nurtures a psychosocial approach to promoting healthy brain aging and quality of life. Community-based participatory action methods led by interviews, focus groups, and program observations aid in identifying the barriers to and facilitators of success for intergenerational social engagements in the Anishinaabe community of Wiikwemkoong in northwestern Ontario. A qualitative thematic analysis guides future recommendations for programming opportunities that foster traditional roles of older First Nation adults and support intergenerational relationships. The results of this project elicit culturally appropriate recommendations for community-driven supports that address healthy brain aging. These outcomes are relevant to other Indigenous communities as the framework for determining that culturally appropriate health supports can be adapted to the unique context of many communities.
RÉSUMÉ
L’émergence de la maladie d’Alzheimer et des démences apparentées (MADA) chez les populations autochtones du Canada est de plus en plus préoccupante, étant donné que la prévalence dépasse maintenant celle des populations non autochtones. Le modèle « d’intergénérativité », guidé par les savoirs autochtones, est axé sur une approche psychosociale visant à promouvoir le vieillissement sain du cerveau et à améliorer la qualité de vie. Les méthodes d’action participative communautaires impliquant des entrevues, des groupes de discussion et l’observation de programmes ont permis d’identifier des obstacles et des facilitateurs assurant la réussite des engagements sociaux intergénérationnels dans la collectivité Anishinaabe de Wiikwemkoong, dans le nord-ouest de l’Ontario. Une analyse thématique qualitative a orienté les recommandations futures pour le développement de programmes favorisant les rôles traditionnels des aînés des Premières Nations et soutenant les relations intergénérationnelles. Ce projet a mené à la formulation de recommandations culturellement appropriées pour favoriser le vieillissement sain du cerveau, grâce à des interactions sociales intergénérationnelles plus significatives. Les résultats de cette étude sont pertinents pour les autres communautés autochtones souhaitant adopter ce cadre d’action ou certaines de ses suggestions dans leur communauté.
MAANENDIDOK DEBAJIMOWAASAAN
Eshkam getnaamshkaagonaawaa Anishnaabek maanda aawzowendamowin miinwaa aasaadziwin pii dash Megwenhik maampii Canada, aapichi znagendaagwad awashime ni baatiinwaat Anishnaabek eni naapinejig owi. Naabiisjigan gii zhichigaade Anishnaabe kendaaswin nakaazang wii naadmaagemgag wii ni mnamaadziimgag ni gchipiitzing owi wiinendip miinwaa maadziwin. Maamwi wiidookaaswin enskaamgag ndakenjigewin nakaazang nbwaachwewin, mizoodbiwin, dibaamjigewin wiimkigaadek enoondesek miinwaa waanaadmaagemgag wii ni aanke nakaazang Wiikwemikoong, Giiwedwaabanang, Ontario. Mooshkin weweni ndakenjigeng da naadmaagemgat waa ni naaknigeng naadmoondwaa geyaabi waabi yaajig. Owi dash gaa mkigaadek, Anishnaabe-aadziwin geni nakaazang wii miikming aasgaabowitaadwin wii ni mino gkaang. Maanda gaabi mkigaadek dani miikse naabiisjiganing Anishnaabe aadziwin ge naadmaagwaad kina Anishnaabek.
The emergence of Alzheimer's disease and related dementias (ADRD) in Indigenous populations across Canada is of rising concern, as prevalence rates continue to exceed those of non-Indigenous ...populations. The Intergenerativity Model, guided by Indigenous Ways of Knowing, nurtures a psychosocial approach to promoting healthy brain aging and quality of life. Community-based participatory action methods led by interviews, focus groups, and program observations aid in identifying the barriers to and facilitators of success for intergenerational social engagements in the Anishinaabe community of Wiikwemkoong in northwestern Ontario. A qualitative thematic analysis guides future recommendations for programming opportunities that foster traditional roles of older First Nation adults and support intergenerational relationships. The results of this project elicit culturally appropriate recommendations for community-driven supports that address healthy brain aging. These outcomes are relevant to other Indigenous communities as the framework for determining that culturally appropriate health supports can be adapted to the unique context of many communities.
BACKGROUND: There is a dearth of research about occupational health and safety experience in Indigenous communities and compensation applications from Indigenous workers appear limited. OBJECTIVE: ...This qualitative descriptive study was designed to explore workers’ compensation experiences in some Canadian Indigenous communities. METHODS: A community-based participatory research approach was used to conduct focus groups (n = 25 participants) in three Northeastern Ontario (NEO) Indigenous communities and at one NEO Indigenous employment centre. Semi-structured focus group questions addressed community experience with workers’ compensation, the compensation process, and discussion of a training session about the process. Reflexive thematic analysis followed Braun and Clarke procedures. RESULTS: Discussion with study participants resulted in these themes: 1) both lack of knowledge, and knowledge, about compensation demonstrated, 2) impact of lack of compensation coverage and need for universal coverage on reserve, 3) need for community training sessions about workers’ compensation, 4) workload and financial impact of workers’ compensation on reserve, and 5) requirement for cultural competence training in the compensation board. CONCLUSIONS: This qualitative descriptive study revealed the: need for more information about applying for workers’ compensation and navigating the process, need for universal workplace insurance coverage in Indigenous communities, demand for community-based compensation process training, community costs of compensation, and the requirement for cultural safety and competence training for compensation organization employees. More education about the workers’ compensation process would be of benefit to leadership, health care providers, administrative personnel, employers, and employees on reserves. Nurses in community health centres are well situated to provide further guidance.
Krystyna Sieciechowicz, Ph.D., who was known to many as Krys, was born in London, England, in 1948. Her parents, both of whom were Polish, participated in World War II in support of their fractured ...homeland: her father in the French and British military; her mother in the Polish resistance. After the war, her father's employment with the British government took the family to Singapore for several years. Later, when Krys was 13, the family emigrated to Canada. She grew up in Don Mills, Ontario, where Krys earned all her academic degrees in anthropology from the University of Toronto (B.A. 1971, M.A. 1972 and Ph.D. 1982). Her first teaching appointment in anthropology, one semester during 1979-1980, was with the University of Alberta, teaching at Blue Quills First Nations College. In 1980, Krystyna accepted a position in anthropology at the University of Toronto, where she remained for the duration of her career, becoming the first tenured woman faculty member in social/cultural anthropology in the department. Krystyna's motivations for this research and its methodology spoke to her community-based sensibilities, including her advocacy and her theoretical and applied contributions to the anthropology of Indigenous peoples. In the 1970s, far north First Nations people in Ontario faced increasing pressure to legally prove their treaty rights to hunt, fish and access their land in the face of provincially backed corporate interests (Sieciechowicz 1983). Influenced by R. W. Dunning and British social anthropology (via Meyer Fortes, who supervised Dunning at Cambridge), Krys sought to demonstrate how indigenous people were connected to the land by kinship networks that informed an indigenous economy of hunting, fishing and trapping. Building on the work of Milton Freeman (1976), Krys moved beyond a fur trade-centric model of indigenous land tenure to affirm that "unless we tie land-use to its social framework, the concept of land is incomplete and correspondingly the land title argument is weak" (1982:13). This resulted in the land-use mapping of 14 Treaty Nine First Nations, from 1975 tol981. Her research in this context involved training First Nations research assistants how to map their own communities. In turn, Krys recognized the value of community coauthorship of research findings (Kayahna Tribal Area Council 1985).2 The significance of this work is a demonstration of an indigenous-centred social model of land tenure based on kinship. During this first part of her career and through her land use research, Krys undertook substantial responsibilities for advocacy for the First Nations people with whom she worked. This translated into the effective teaching and mentoring of students. A recent memorial by former students highlighted her strengths in teaching, graduate mentorship and inspiration (University of Toronto Anthropology Newsletter 2013).
Type 2 diabetes mellitus is a progressive metabolic disorder that affects Aboriginal people disproportionately around the world. Evidence shows that diabetes treatment strategies can effectively ...reduce complications related to the disease; in contrast many Aboriginal people develop these rapidly and at a young age. We conducted qualitative research on the barriers to evidence-based self-management behaviours and education from the perspectives of Aboriginal people living with type 2 diabetes and their health care providers on Manitoulin Island in Ontario, Canada. Applying the concept of structural violence, we analyzed the social and political arrangements that can put Aboriginal people with diabetes “in harm’s way” by interfering with diabetes management. Lastly, we provide recommendations for structural interventions.
The success of US Indigenous casinos prompted the Chiefs of Ontario (an Ontario Indigenous political organization) to explore the possibility of creating one First Nations casino to benefit all ...Ontario First Nations. These discussions and subsequent negotiations with the Province of Ontario led to the creation of Casino Rama located on the Mnjikaning First Nation in south-central Ontario on July 31, 1996. The following study explores the social and cultural impacts of Casino Rama. More specifically, I am concerned with: how the casino relates to historical events such as the Fur Trade and Land Treaties; the problematic of gambling as an economic option; the community's negotiation of neoliberal structures introduced as a result of the casino; and the problematic of the casino agreement that includes the Mnjikaning First Nation, Ontario First Nations and the Province of Ontario. The methodology incorporated in this study includes historical research, life history interviews and participant observation. The results suggest that the casino is contiguous with initiatives such as Land Treaties and the Fur Trade in that the economic arrangements appear equitable, but the results reflect an unequal power relationship. This has been accomplished by a unilateral casino agreement imposed by the Province despite the objections of all Ontario First Nations. Furthermore, Casino Rama is marketed as an "Aboriginal casino," but in reality the Province regulates it, and it is managed by an American casino management company. In the past, Indigenous people engaged in gambling as a group social leisure activity. The casino differs from Indigenous gambling since it operates on an economic model. Individual gambling problems are not significant in Mnjikaning. On the other hand, the neoliberal structures associated with the casino are a significant problem. Such structures include: desired casino expansion, individualization of social relations, and legal policy designed to protect capital. These structures are in opposition to the community's collective identity known as bimaadiziwin, generally defined as a "holistic way of life." Bimaadiziwin functions as a community habitus that negotiates a continued space in the community in spite of the new neoliberal order.
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