Journal of Indigenous Wellbeing
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Developing a healing and wellness program for First Nations boys and men: The Mishoomsinaang Mentorship Program
Get PDFVery little is known about men’s lived experiences with, or tangible barriers to, accessing or receiving support for mental health, substance use, and violence challenges. This paper describes the development of a healing and wellness program for boys and men, developed by men in a First Nation community in southern Ontario, Canada, drawing on local data collected and using participatory action research. Men’s mental wellness was identified as a priority area after reviewing preliminary research findings from a community-wide survey; interviews with people with lived experiences with mental health, substance use, and/or violence challenges; and focus groups with service providers. Photovoice was then used as a form of participatory action research to develop a) a knowledge base on men’s health and well-being across the life course and b) a comprehensive, integrated, and culturally appropriate program of services for boys and men. Men who participated in the Photovoice study developed a program that supports Mino Bimaadiziwin, a way of life lived in accordance with original cultural teachings on the importance of Spiritual connectedness and how to live as Spiritual beings in harmony with all of Creation. We share how this community-driven research led to scalable program and recommendations to improve Indigenous boys and men’s mental health and wellness
Guest Editorial
Get PDFJournal of Indigenous Wellbeing: Te Mauri – Pimatisiwin Deputy Chair of the Editorial Board Dr Denise Wilson introduces Volume 6, Issue 1
Au.E! The Rangatahi Programme
Get PDFAs the Indigenous nation of Aotearoa New Zealand, Māori have suffered greatly with the number of rangatahi (Māori youth) lost to suicide. As Māori, we strive to lead strategies and solutions to address the issue of suicide in our communities and to realise Māori potential. Under Te Rau Ora: National Centre of Māori Suicide Prevention we now have evidence and examples of implementation and operational context, with promising practice of what achievements are being made for Māori suicide prevention and postvention.There remains the emphasis for explicit Māori suicide prevention and postvention programmes and approaches that are connected to Te Ao Māori (the Māori world/culture), that value te reo (Māori language), tikanga (Māori customs) and tino rangatiratanga (autonomy). Imperative to this approach is culturally relevant rangatahi suicide prevention initiatives that specifically focus on building resilience among rangatahi to reduce emotional distress and the impact of suicide.) Au.E! the rangatahi programme acknowledges the vast work we must continue to counteract suicide for our future generations. This article will provide an insight into Au.E! a rangatahi led and focused programme
Colonisation, suicide, and resilience: Storying with First Nations people living with HIV and AIDS
Get PDFThe impact and trauma of colonisation persists among Indigenous Peoples in Canada, where they face a disparate burden of HIV diagnoses and suicide compared to the general population, yet still demonstrate tremendous resilience. In order to elucidate the issues facing First Nations people living with HIV and AIDS, 29 participants partook in traditional storytelling to share their experiences, resulting in 27 major themes. Participants shared the negative coping mechanisms, suicidal ideations, historical traumas, and stigma experienced following their HIV diagnosis as well as their desire to re-engage and revitalize their connection to culture and community, demonstrating their unwavering resilience. Following the interviews, participants produced recommendations requesting funding for HIV and AIDS treatment and programming in First Nations communities, a government commitment to address issues surrounding poverty, stable housing, clean drinking water and perpetual trauma for northern Indigenous Peoples, and a need for accessible, culturally based treatment programs and services at HIV service organisations
Is a cultural and theoretical programme for at risk Māori rangatahi (youth) useful in the context of resilience and wellbeing?
Get PDFThis article discusses findings of a two-year study that explored the impact of a Māori cultural leadership programme delivered into schools for Māori rangatahi (youth) to assist them with their wellbeing and resilience. The rangatahi selected for the programme had lived experiences of drugs and alcohol, truancy, depressive symptoms, suicidal thoughts, anxieties, and violence.Mana Rangatahi (cultural leadership programme) was based on the cultural values of whanaungatanga (relationship building), manaakitanga (support), tikanga and kawa (cultural practices), and tino rangatiratanga (self-determination).The methods utilised in the study involved pre-and-post-surveys of rangatahi attendees to the Mana Rangatahi programme. Followed by a triangulation of data from the two years participant focus groups, and teacher surveys.The findings of the study indicate Māori cultural programmes in schools’ impact positively on the wellbeing and resilience for students
MSIT No’Kmaq: An Indigenous framework for understanding children’s social emotional attachment
Get PDFMSIT No’Kmaq is a core Indigenous philosophy that understands life as a broad series of interconnectedness. This article highlights principles of MSIT No’Kmaq in order to understand the philosophy as an Indigenous framework for understanding children’s social emotional development. MSIT No’Kmaq is explored in the context of the contemporary social issues that Indigenous families face, and implications on implementing MSIT No’Kmaq as a framework for promoting healthy social emotional outcomes for children are explored
A research protocol - Indigenous culture, saves lives - Australian Indigenous cultural views and knowledge in health policy: A case study - the National Aboriginal and Torres Strait Islander Health Plan 2013 - 2023
Get PDFIn Australia, an evidence gap exists for governments and policymakers about what it means when the cultures of Aboriginal and Torres Strait Islander people are included in public policies. Specifically, when the cultures of Indigenous Australians have been incorporated in a public health policy like the Australian Government's National Aboriginal and Torres Strait Islander Health Plan 2013-2023 (Health Plan), how do policymakers implement - enable, embed, and enact - cultures? More disturbing is the non-recognition of Indigenous culture's innate relationship to the knowledges held by Indigenous Australians. In recognition of the importance of Indigenous cultures to the health and wellbeing of Indigenous Australians, the centrality of culture in the Health Plan represents the first national Indigenous public policy that reflects its relevance. This research protocol describes a public policy qualitative research study that aims to address this evidence gap by using the Health Plan as a case study
The Healing the Past by Nurturing the Future: Cultural and emotional safety framework
Get PDFThe Healing the Past by Nurturing the Future (HPNF) research project aims to co-design perinatal awareness, recognition, assessment, and support strategies for Aboriginal and Torres Strait Islander parents who have experienced childhood complex trauma.Safety is essential for working in and collaborating with others in the context of complex trauma. Therefore, the purpose of this framework is to• provide a guiding document for emotional and cultural safety protocols;• identify, document, and synthesise the existing safety aspects within the HPNF project; and• foster opportunities for cultural exchange. Utilising a community-based participatory action research (CBPAR) approach, elements of this framework are drawn from the literature; HPNF protocols; investigator expertise, consultation, and feedback from workshops. Various themes emerged about safety that include connectivity, therapeutic support, communication, reciprocity, flexibility, recognising expertise, and governance. The application of these safety themes is discussed in relation to four main groups of people impacted by the HPNF project: parents; service providers; project staff, investigators, and stakeholders; and the broader Aboriginal and Torres Strait Islander community. This framework is dynamic, requiring discussion, reflection, and review to continue to forge a framework to foster safety to address the legacy of complex trauma
Ihirangaranga: Source vibrations and Indigenous women
Get PDFIndigenous thought reminds us that a wind, a movement of creation has always and continues to breathe into and through us. Having regard for and living in alignment with the flow of this wind facilitates wellbeing and was the primary concern of our original Māori institutions. Ihirangaranga are sound vibrations that continue to carry and impart these source vitalities. Indigenous women have a unique role in embodying and expressing these vibrations. As Māori sound science practitioners at Te Amokura Centre for Wholeness and Total Wellbeing we continue ancient traditions of healing and wholeness by soothing hearts, minds, bodies and souls by facilitating these vibrations. This work extends a lineage of healers and sacred sound practitioners – but for many years, my whānau (family) and I did not know this. This article shares our story of the wind and how, despite colonisation, it continues to move and find expression in our personal, collective, and intergenerational bodies since before my grandparents’ grandparents’ to us, and beyond into the vitalised lives of our grandchildren’s’ grandchildren
Returning birthing services to communities and Aboriginal control: Aboriginal women of Shoalhaven Illawarra region describe how Birthing on Country is linked to healing
Get PDFBackground: For almost three decades, Waminda South Coast Women’s Health and Welfare Aboriginal Corporation has provided culturally safe and holistic wellbeing services to the Illawarra Shoalhaven region, New South Wales. Work towards “Birthing on Country” has been a longstanding part of the Waminda’s strategic direction. Method: Aboriginal ways of knowing and doing informed the multiple methods used. A desktop review of the grey literature and online public databases, then six community yarning circles were conducted in the region. Participants were mothers, grandmothers, community-controlled service providers, and government health providers. A thematic analysis was conducted by two researchers and a Waminda staff member. Results: Five broad themes were identified and informed the recommendations: (a) redesign maternity and child services, (b) establish a specific wellbeing and birthing place, (c) invest in a clinically and culturally exceptional workforce, (d) strengthen family capacity as pivotal to long-term health and wellness for mother and baby, and (e) community ownership is fundamental. Discussion: This service model reflects Aboriginal women’s aspiration to have a choice for more culturally safe care during pregnancy and birth. The new model privileges Aboriginal knowledge of pregnancy, childbirth, and early parenting; which is contrary to the current biomedical model of maternity services available for Australian women. Conclusion: Waminda is best placed to work strategically to implement and evaluate the aspirations of the women and in doing so, has the potential to change the life trajectory of Aboriginal babies born in the Illawarra Shoalhaven region.