Healing Through Cultural Connections



Healing Through Cultural ConnectionsRoberta PowerStenberg CollegeHealing Through Cultural ConnectionsThe cumulative effects of trauma, discrimination, and oppression over the last few centuries have had a profound impact on the First Nations people of Canada. Each generation have endured their share of cultural control and attempts at assimilation; the Indian Act of 1876 which deemed Aboriginal people as wards of the government, the residential school system which ran for over 100 years and left a legacy of trauma, and the continued marginalization of Aboriginal communities through government policies and bureaucracy. These events have contributed to the destruction of their cultural identity and ability to function autonomously (Belanger, 2010). The intergenerational trauma that has resulted from these legacies of attempted assimilation have been implicated in the social and health issues plaguing First Nations communities to this day, and many non-Natives are not informed on how government policies created these issues. Poverty, alcohol and substance abuse, suicide, and domestic violence are some of the problems that many on and off-reserve Natives struggle with daily. Cultural disconnection from attempts at assimilation are responsible for the social and health issues experienced by First Nations people, and it is only by reclaiming their culture, their traditions, and identity that they will be able to heal completely. Origins of Cultural DisconnectSince first contact with European explorers, First Nations people have experienced discrimination and condemnation. The first settlers viewed Indigenous people as savage and uncivilized (Belanger, 2010), initially seeding the idea that First Nations people were an inferior race. The goal of the British crown at that time was to obtain new land for their growing colonies. This objective was met by whatever means necessary, and this included manipulation and deceit of the Indigenous leaders. While these leaders felt they were engaged in good-faith negotiations for the benefit of all parties, this intention was not reciprocated by the Europeans (Belanger, 2010). Consequently, Indigenous territories became smaller and their rights as original land owners were never recognized. Along with the European colonists came diseases such as smallpox, measles, and influenza to name a few. These new pathogens decimated the pre-contact Indigenous population by an estimated 90% by direct and indirect cultural contact (Kirmayer, Brass, & Tait, 2000). As thousands of Aboriginal people died from these epidemics, traditional knowledge and wisdom died along with them, as many of the casualties were elderly. As well, the European colonists’ enforcement of their own ‘superior’ laws and policies also resulted in the displacement and oppression of the Indigenous people. Kirmayer et al. (2000) summarize the experience of the Indigenous people accurately: “The history of the European colonization of North America is a harrowing tale of the Indigenous population’s decimation by infectious disease, warfare, and active suppression of culture and identity that was tantamount to genocide.” The rationale for these actions was always the assumption that Indigenous people were uncivilized and inferior to the increasing population of white European settlers. This notion has been internalized by generations of First Nations people whose inherent lack of self-esteem has perpetuated their inability to reclaim their nationhood. Loss of knowledge, language, displacement from family and community, and disruption of self-reliance by traditional hunting grounds being used by new European farmers, crippled the ability of the Aboriginal people to orchestrate any attempt of self-defense. Effects of Cultural DisconnectThe resultant experiences of forced policies of assimilation, and what has been viewed as a conspiracy of genocide by the Canadian government, have produced a disconnected race of people from their culture. As McCormick (2000) notes, “Disconnection from cultural values and traditions have led to a painful and meaningless existence for many Aboriginal people who have turned to drugs and alcohol in an unsuccessful attempt to deal with their anxiety and pain” (p. 25). Additionally, the cycle of poverty and unemployment has been created by government policies that prevent communities from sustaining themselves through traditional means of self-direction, such as hunting and fishing. Contrary to popular opinion, First Nations are not free to make a living or engage in these activities at will. This lack of autonomy to provide for themselves perpetuates the welfare state on many reserves. The resultant poverty and despair has resulted in high levels of mental health problems in many communities (National Native Addictions Partnership Foundation [NNAPF], 2012). A study of the literature on First Nations health issues found that, “…of 279 Aboriginal communities in Canada, alcohol was implicated in 80% of suicide attempts and 60% of violent episodes” (Jiwa, Kelly, & St. Pierre-Hansen, 2008, p. 1). There are high rates of suicide in Native communities across Canada, as well as problems with domestic violence. The most profound impact has been shown to be on the youth of these communities. The disruption of traditional roles and lack of positive role modeling contributes to the depression, hopelessness, and loss of self-esteem in First Nations youth, particularly the boys; “…young men are not only more likely to complete suicide but also more often attempt suicide” (Kirmayer et al., 2000, p. 610). The destruction of an entire culture and their disconnection from the land, which is entirely central to their way of life, has left a “nation within a nation” (Belanger, 2010) struggling for identity and meaning. Solutions for HealingIn a traditional Native context, health means more than physical well-being. There is a balance between the mental, physical, emotional, and spiritual components of each individual. The connectedness with the land is also an important component to wellness as “the earth itself is a healer” (Belanger, 2010, p.301), and provides all resources required for wellness. The Aboriginal culture is also one of a collective nature; sources of meaning are derived from family, community, and cultural values; “Disconnection from these values is to be disconnected from potential sources of meaning” (McCormick, 2000, p. 27). Western society is of an individual nature and, therefore, has not been able to provide a context for meaning or purpose for the First Nations people; non-Natives have only begun to appreciate and understand the interconnectedness of mind, body, spirit and the environment. The only way to claim cultural identity and nationhood for First Nations people is through reconnection with their past. Mainstream health services, based on the Western medical model of treatment, have failed to improve the health and wellness of First Nations people; “Mainstream techniques in themselves are of little use without an accurate knowledge of cultural context” (McCormick, 2000, p. 29). Most treatment programs for alchohol, substance abuse, and mental health services require individuals to relocate from their communities to larger urban centers. This inability to receive treatment where the problems originate has led to few services being accessed by the people they were developed to treat. The expense of travel to distances from familiar territory, relocation to larger urban centers, and the lack of aftercare follow-up, serves as barriers to receiving treatment. Moreover, a literature review on First Nations alcohol policies on reserves and treatment programs concluded that, “The impositions of Eurocentric paradigms which focus on individual pathology directly oppose indigenous perspectives on health and fail to incorporate historical traumatic impacts and ongoing oppression” (NNAPF, 2012, p. 8). However, there are many programs currently running in Canada that have adapted a community-centered approach to healing (Jiwa et al., 2008). When programs began to be implemented within First Nations communities, real change started to emerge. The involvement of community Elders in initiating traditional techniques, such as storytelling, healing circles, and sweat lodges, has seeded a movement to the return of cultural awareness and a new perspective for meaning. “Many aboriginal Elders and healers believe that reconnection to culture, community, and spirituality is healing for Aboriginal people” (McCormick, 2000, p. 27).One particular method of healing that traditional Aboriginal healers utilize is the sweat lodge. This practice is widespread among all North American populations despite differences in beliefs or languages. It is considered to be the most spiritual element of traditional healing and creates an atmosphere of opportunity for self-discovery and personal reflection (McCabe, 2008). A healing experience is considered to be possible for every participant each time they participate. “The power of the sweat lodge is a symbol of cultural integrity for Aboriginal people and serves as a reminder of the value and beauty of the traditional ways, which, in turn, encourages belief in self and community and creates hope for the future” (McCabe, 2008, p. 148). The role of the healer is to instill a deep sense of purpose and place for the individual seeking help, and this is precisely was has been taken away from First Nations people by colonialism and oppression.A dramatic example of the effects of this kind of healing was demonstrated by the small community of Alkali Lake, British Columbia. This Native community made the choice to deal with their alcohol abuse issues, and employed traditional Aboriginal healers to help its members revive traditional dances, ceremonies, and spiritual practices. The guiding philosophy of this program was, “Culture is treatment, and all healing is spiritual” (McCormick, 2000, p. 28). This community decreased its alcoholism rate from 95% to 5% in 10 years. Other programs around Canada have been modeled after this one, and recognize the importance of reconnecting with cultural identity as a means of healing the whole person, and whole communities. Another example of self-determination is the Cree population of Quebec. This community continues to practice traditional hunting activities that provide not only food, but an important connection to traditions of the past that bind social and spiritual meaning for the community, particularly the youth. This community does not have an elevated suicide rate compared to other First Nations communities (Kirmayer et al., 2000). Researchers believe that a strong association exists between the ability to maintain local control over such aspects as community cultural activities, self-government, involvement in land claims, and social welfare issues; “The presence of the community in each of these variables was associated with lower suicide rates compared with communities that lacked this control” (Kirmayer et al., 2000, p. 611). Well-being is sustained as long as cultural continuity is maintained.ConclusionDespite the historical and relentless efforts to force assimilation on First Nations people, they have survived and are beginning to have their voices heard. There are strong examples, as described above, which prove the importance and relevance of tailoring support and intervention programs within communities to be culturally based. The connection to culture cannot be overstated. It makes sense in that the disconnection of First Nations people from their culture, languages, and heritage has been the source of their social and health issues. The problems are complex and, thus, have failed to be resolved by mainstream Western ways. The solutions lie in reviving the Native ways of knowing (Belanger, 2010) and utilizing culturally based traditions within the Native communities themselves. Engaging in their heritage and reclaiming their identity will help heal each individual and, consequently, whole communities. The health and strength of the community will, in turn, contribute to the economic development, autonomy, and a unified voice that can demand equal treatment and equal funding for all First Nations people of Canada. This would end the marginalization and discriminatory policies of the Canadian government that have oppressed First Nations people for so long. ReferencesBelanger, Y. D. (2010). Ways of knowing: An introduction to Native studies in Canada. Toronto, Canada: Nelson Education.Jiwa, A., Kelly, L., & St. Pierre-Hansen, N. (2008, July). Healing the community to heal the individual. Canadian Family Physician, 54(7), 1000.e1-7. Retrieved from , L. J., Brass, G. M., & Tait, C. L. (2000). The mental health of Aboriginal peoples: Transformations of identity and community [Entire issue]. Canadian Journal of Psychiatry, 45(7). Retrieved from , G. (2008, June). Mind, body, emotions and spirit: Reaching to the ancestors for healing. Counselling Psychology Quarterly, 21(2), 143-152. Retrieved from , R. M. (2000). Aboriginal traditions in the treatment of substance abuse. Canadian Journal of Counselling, 34(1), 25-32. Retrieved from Native Addictions Partnership Foundation. (2012). First Nations alcohol policies A literature review [Literature review]. Retrieved from ? ................
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