Indigenous Youth In Canada Research Articles

Applying an Integrated Indigenist Ecological Systems Model to Research on Justice-Involved Indigenous Youth in Canada

Applying an Integrated Indigenist Ecological Systems Model to Research on Justice-Involved Indigenous Youth in Canada

Explaining educational achievement among Indigenous individuals: how important are culture and language?

ABSTRACT A mismatch between one's culture and that of the school they attended – cultural discontinuity – has been put forward as a reason for low educational attainment globally. This paper evaluates the cultural discontinuity hypothesis for Indigenous youth in Canada using the 2012 Aboriginal Peoples Survey. I find that Indigenous language instruction and cultural programming are generally associated with negative educational outcomes for the full APS sample. However, in communities with the highest proportion of Indigenous language speakers, and among a sub-sample who speaks an Indigenous language, such programming is more likely to be associated with educational success.

Cultural continuity, identity, and resilience among Indigenous youth: Honoring the legacies of Michael Chandler and Christopher Lalonde.

This essay is an introduction to the thematic issue of Transcultural Psychiatry in honor of the work of Michael Chandler and Christopher Lalonde, developmental psychologists who made essential contributions to the study of identity and wellness among Indigenous youth in Canada and internationally. We outline their major contributions and illustrate the ways their innovative theory and methods have inspired decades of research, including the recent work presented in this issue, which addresses four broad themes: (1) the importance of a developmental perspective in mental health research; (2) the role of individual and collective continuity of identity in suicide prevention and mental health promotion; (3) Indigenous perspectives on trauma and resilience; and (4) Indigenous knowledge and values as a basis for culturally adapted and culturally grounded mental health services and interventions.

Negative Affect and Drinking among Indigenous Youth: Disaggregating Within- and Between-Person Effects

Negative affect (depression/anxiety) and alcohol use among Indigenous youth in Canada remain a concern for many communities. Disparate rates of these struggles are understood to be a potential outcome of colonization and subsequent intergenerational trauma experienced by individuals, families, and communities. Using a longitudinal design, we examined change in alcohol use and negative affect, and reciprocal associations, among a group of Indigenous adolescents. Indigenous youth (N = 117; 50% male; Mage=12.46–16.28; grades 6–10) from a remote First Nation in northern Quebec completed annual self-reported assessments on negative affect (depression/anxiety) and alcohol use. A Latent Curve Model with Structured Residuals (LCM-SR) was used to distinguish between- and within-person associations of negative affect and alcohol use. Growth models did not support change in depression/anxiety, but reports of drinking increased linearly. At the between-person level, girls reported higher initial levels of depression/anxiety and drinking; depression/anxiety were not associated with drinking. At the within-person level, drinking prospectively predicted increases in depression/anxiety but depression/anxiety did not prospectively predict drinking. When Indigenous adolescents reported drinking more alcohol than usual at one wave of assessment, they reported higher levels of negative affect than expected (given their average levels of depression/anxiety) at the following assessment. Our findings suggest that when Indigenous youth present for treatment reporting alcohol use, they should also be screened for negative affect (depression/anxiety). Conversely, if an Indigenous adolescent presents for treatment reporting negative affect, they should also be screened for alcohol use.

The impact of cultural identity, parental communication, and peer influence on substance use among Indigenous youth in Canada.

Heavy drinking and smoking have been found to be among the leading causes of morbidity and mortality within Indigenous youth in North America. The focus of this study was to examine the relative roles of cultural identity, parent-child communication about the harms of substance use (SU), and perception about peers' opinions on heavy drinking and cigarette smoking among Indigenous youth. Strong Indigenous cultural identity, parent-child communication about SU, and affiliation with peers who do not use and/or who disapprove of substance use were all expected to reduce risk for heavy drinking and smoking. Substance use beliefs were hypothesized to mediate these effects. Youth (N = 117; Mage = 14.07; grades 6-11) from two Indigenous communities in Quebec completed self-reports. Consistent with the hypotheses, strong cultural identity predicted increased negative beliefs about substance use, which predicted reduced drinking and smoking. Similarly, affiliating with peers who did not use alcohol predicted decreased positive beliefs about alcohol use, which predicted reduced drinking. Affiliating with peers who did not smoke cigarettes predicted reduced cigarette smoking. Parental influences were not supported in this model. Intervention strategies may benefit from targeting cultural identity, peer groups, and substance use beliefs among Indigenous youth.

A Narrative Review of Mental Health Services for Indigenous Youth in Canada: Intersectionality and Cultural Safety as a Pathway for Change

A Narrative Review of Mental Health Services for Indigenous Youth in Canada: Intersectionality and Cultural Safety as a Pathway for Change

Mitho-Pimachesowin (Earning a Good Living): Training Aboriginal Youth for Readiness in a Blended Economy

In order to enjoy a good life (mitho-pimatisiwin) and earn a good living (mitho-pimachesowin), Indigenous youth must receive innovative education and training to obtain the skills necessary to find suitable employment. Many Indigenous youth in Canada live in poverty and face challenges in obtaining suitable employment in and outside of their communities. In order to address the poverty cycle and high unemployment of Indigenous youth, the author engages the reader in various Cree concepts, discusses a blended economy training approach, and presents a hypothetical education training model whereby Indigenous youth are trained to work in a blended economy. This blended economy consists of both local economic and Western economic industries. Training within this blended economy will take place within Indigenous communities and will incorporate and utilize the Indigenous community as a whole in the training of Indigenous students. The Cree concept of wahkootowin (or wâhkôhtowin) is the basis to guide this training. In training students utilizing the grassroots community, students will be able to learn through traditional methods and learn their culture and use cultural concepts to learn valuable skills in a way that is innovative and unique to Indigenous People. It is the hope of the author that Indigenous youth will attain the self-confidence to achieve the dreams and goals that may have been previously unattainable. With new approaches to learning such as those suggested in this article, there is a brighter future for our Indigenous youth in Canada. This article is a chapter in the open textbook Indigenous Self-Determination through Mitho Pimachesowin (Ability to Make a Good Living), developed for the University of Saskatchewan course Indigenous Studies 410/810 and hosted by the Northern Review.

Enhancing health and wellness by, for and with Indigenous youth in Canada: a scoping review

BackgroundIndigenous youth in Canada face profound health inequities which are shaped by the rippling effects of intergenerational trauma, caused by the historical and contemporary colonial policies that reinforce negative stereotypes regarding them. Moreover, wellness promotion strategies for these youth are replete with individualistic Western concepts that excludes avenues for them to access holistic practices grounded in their culture. Our scoping review explored strategies, approaches, and ways health and wellness can be enhanced by, for, and with Indigenous youth in Canada by identifying barriers/roadblocks and facilitators/strengths to enhancing wellness among Indigenous youth in Canada.MethodsWe applied a systematic approach to searching and critically reviewing peer-reviewed literature using the Preferred Reporting Items for Systematic Reviews and Meta-Analyses extension for Scoping Reviews [PRISMA-ScR] as a reporting guideline. Our search strategy focused on specific keywords and MeSH terms for three major areas: Indigenous youth, health, and Canada. We used these keywords, to systematically search the following electronic databases published in English between January 01, 2017, to May 22, 2021: Medline [Ovid], PubMed, ERIC, Web of Science, Scopus, and iportal. We also used hand-searching and snowballing methods to identify relevant articles. Data collected were analysed for contents and themes.ResultsFrom an initial 1695 articles collated, 20 articles met inclusion criteria for this review. Key facilitators/strengths to enhancing health and wellness by, for, and with Indigenous youth that emerged from our review included: promoting culturally appropriate interventions to engage Indigenous youth; using strength-based approaches; reliance on the wisdom of community Elders; taking responsibility; and providing access to wellness supports. Key barriers/roadblocks included: lack of community support for wellness promotion activities among Indigenous youth; structural/organizational issues within Indigenous communities; discrimination and social exclusion; cultural illiteracy among youth; cultural discordance with mainstream health systems and services; and addictions and risky behaviours.ConclusionThis scoping review extracted 20 relevant articles about ways to engage Indigenous youth in health and wellness enhancement. Our findings demonstrate the importance of promoting health by, and with Indigenous youth, by engaging them in activities reflexive of their cultural norms, rather than imposing control measures that are incompatible with their value systems.

Christian summer camps for Indigenous youth in Canada: a settler colonial analysis

ABSTRACT The Truth and Reconciliation Commission of Canada’s Final Report and Calls to Action highlighted the need for the truth about Indian residential schools to be known and the responsibility of churches and religious groups to take action to enact reconciliation with Indigenous peoples. Summer camps for Indigenous youth run by Christian organizations in Canada are sites that have not yet been given scholarly attention. Within this context, ‘What is happening in these spaces’ is a simple question, but one behind which is the heavy weight of residential school history and the TRC’s Calls to Action. In this paper, we share the results of our research, which was informed by a settler colonial studies lens, and internet-mediated document analysis of camp websites, as well as questionnaires and semi-structured interviews completed with those who operate and work at these camps. Our research addresses an important, but neglected, area of study and makes a timely and applied contribution to leisure studies.

Developing Community Resilience through Grassroot Initiatives: Comparing Culturally Adapted Substance Use Prevention Programs Directed towards Indigenous Youth in Canada

Considering the growing prevalence of substance use amongst young people, prevention programs targeting children and adolescents are needed to protect against related cognitive, psychological, and behavioural issues. Preventative programs that have been adapted to Canadian Indigenous cultures in school and family settings are discussed. The first and second phase of the Life Skills Training (LST) program and the Maskwacis Life Skills Training (MLST) program are reviewed, as well as Bii-Zin-Da-De-Da (BZDDD; “Listening to One Another”) and a culturally sensitive smoking prevention program. Motivating factors, comorbid disorders, and at-risk personality types associated with substance use amongst Canadian children and adolescents, specifically Indigenous youth, are considered through the application of the biopsychosocial model. This paper aims to describe the requital efforts being made in Canada towards Indigenous communities, to compare substance use prevention programs targeting Indigenous children and adolescents, and to provide suggestions for future research on preventative interventions directed towards substance use within minority groups.

The essential conditions needed to implement the Indigenous Youth Mentorship Program: a focused ethnography

BackgroundThe Indigenous Youth Mentorship Program (IYMP) is a 20-week communal, relationship-based afterschool healthy living program for Indigenous youth in Canada. IYMP embraces the Anishnaabe/Nehiyawak concepts of Mino-Bimaadiziwin/miyo-pimâtisiwin (“living in a good way”) via its core components of physical activities/games, healthy snacks, and relationship-building. A strength of IYMP is that it values autonomy, adaptability, and the school community context. However, this presents challenges when evaluating its implementation, given that traditional implementation science methods tend to oversimplify the process. In response, essential conditions for the implementation of school-based healthy living programs across diverse contexts have been developed. The purpose of this research was to understand the applicability of these essential conditions within the context of IYMP.Methods15 participants (n = 10 Young Adult Health Leaders; n = 5 coordinators) with experience implementing IYMP in the provinces of Alberta, Saskatchewan, Manitoba, and Quebec were purposefully sampled. Focused ethnography was the guiding method and one-on-one semi-structured interviews were used as the data generation strategy. The purpose of the interviews was to understand what conditions are needed to implement IYMP. The interview guide was based on previously established essential conditions developed by the research team. Interviews were audio-recorded and transcribed, and content analysis was used to identify patterns in the data.ResultsThe overarching theme that emerged from the interviews was the applicability of the essential conditions when implementing IYMP. Participants felt the eight core conditions (students as change agents, school/community-specific autonomy, demonstrated administrative leadership, higher-level support, dedicated champion(s) to engage school community, community support, quality and use of evidence, and professional development) and four contextual conditions (time, funding and project support, readiness and understanding, and prior community connectivity) were necessary, but made suggestions to modify two conditions (youth led and learning opportunities) to better reflect their experiences implementing IYMP. In addition, a new core condition, rooted in relationship, emerged as necessary for implementation.ConclusionsThis research adds to the literature by identifying and describing what is needed in practice to implement a communal, relationship-based afterschool healthy living program. The essential conditions may support other researchers and communities interested in implementing and rippling similar programs.

Protective and resilience factors to promote mental health among Indigenous youth in Canada: a scoping review protocol

IntroductionMany mental health concerns emerge in adolescence and young adulthood, making this a critical period to initiate early interventions for mental health promotion and illness prevention. Although Indigenous young people...

Decolonizing Discipline: Children, Corporal Punishment, Christian Theologies, and Reconciliation

This edited collection brings an interdisciplinary, while mostly theologically driven, perspective to decolonization and reconciliation by examining corporal punishment in a Christian context. Building on a two-day symposium held at Queen’s University in Kingston, Ontario, in 2017, the editors bring together some involved with the symposium and new voices to build on the “Christian Theological Statement in Support of the Truth and Reconciliation Commission’s Call to Action 6,” which was generated through the symposium. Overall, the book focuses on the Truth and Reconciliation Commission of Canada’s (TRC) Call to Action 6 to repeal section 43 of the Criminal Code of Canada, which “justifies the use of corporal punishment by parents and those standing in the place of parents” (1–2). All the chapters are anchored by chapter 1, written by Reverend Mark MacDonald, which situates Canada’s residential school system within “the broader systemic evil that is called colonialism” (18) as well as the church’s role in this evil.The book opens with an introduction from the editors as well as a copy of the “Christian Theological Statement.” There are another nineteen chapters divided into four sections. Section 1 provides context for Call to Action 6, including psychology research on corporal punishment, childhood reflections on experiences of abuse, as well as a critical discussion of the systems of power that pervaded the residential school system. This section is well suited for readers in child and youth studies, Indigenous studies, as well as nonacademic audiences (i.e., parents). Section 2 presents “Christian Theological Reflections on Corporal Punishment,” including discussions and reflections on well-known scripture that has provided the rationale for corporal punishment in some places and times (65). This section is well suited for audiences in religious studies but also Christian families interested in a perspective of discipline that does not involve corporal punishment. Section 3 includes traditional Indigenous perspectives on parenting and discipline, positive parenting, as well as spirituality among children and would be of interest to those in Indigenous studies, education, child and youth studies, and religious studies. Section 4 returns to the foundation of the book, the “Christian Theological Statement,” to present a vision of reconciliation that focuses on the well-being of children and youth.Much of the book provides a Christian rereading of scripture regarding corporal punishment, which it connects to the treatment of Indigenous children in residential schools and colonial policy more broadly. The book is unique in its appeal to diverse audiences, including child and youth studies, psychology, religious studies, Indigenous studies, and nonacademic audiences—notably parents, Christian or not, interested in progressive discipline.The book provides insight into the positive and negative experiences of Indigenous youth in Canada and globally, both inside and outside residential schools, while focusing on the Canadian context. The editors could be critiqued for the chapters’ diverse writing styles and purposes, including literature reviews, personal testimonies, sermon exemplars, and more, but this contributes to its strength as a book that appeals to many audiences. Furthermore, the way in which the sections are organized adds to the overall rationale of the book and the way it works toward a vision of reconciliation that upholds child well-being. With the purpose to present a case for the TRC’s Call to Action 6, the editors effectively bring together firsthand experiences and scholarly literature to provide an important entry into conversation about the lack of congruity between the use of corporal punishment in the church and its relationship to colonialism.

Transformative Research Methods to Increase Social Impact for Vulnerable Groups and Cultural Minorities

A transformative lens applied to research increases impact in the form of providing support for actions that increase social, economic, and environmental justice. Researchers who accept the role of supporting transformative change can enhance their abilities to do so through the use of a transformative lens that informs the design, implementation, and use of their research. The transformative ethical assumption informs methodological choices in that the research design consciously focuses on addressing inequities and providing a platform for transformative change. Engagement with members of marginalized and vulnerable communities is critical and needs to be approached in ways that value the knowledge they bring and addresses power inequities. Methodologies that are commensurate with a transformative approach include the use of mixed methods, viewing the role of the researcher as a social change agent, learning from social activism, and employing specific strategies for culturally responsive inclusion, addressing power differences, and planning for sustainability. Examples of research that increased social impact illustrate how these methodologies have been applied: social activism strategies to address structural racism for youth and for Black men in prison; culturally responsive strategies in research affecting members of sexual minorities in countries in which same-sex behaviors are prohibited by law and for incarcerated women; power inequities in research for people living in high poverty, including children in Nicaragua and Indigenous South Africans; and planning for sustainability with Indigenous youth in Canada and farmers in South Africa. The transformative approach to research asks researchers to critically examine their role in sustaining an oppressive status quo and to address the challenges of supporting increased justice.

Project George: An Indigenous Land-Based Approach to Resilience for Youth


 
 
 The research shared in this article seeks an understanding of Indigenous resilience within the context of a culturally responsive land-based initiative, Project George, led by the Moose Cree First Nation, also known as the Omushkego people. The initiative centres core Cree values, community engagement, and land-based skills to ensure the well-being of youth. Their Homeland is located in the waterways and on the western shores of the Hudson and James Bay Lowlands in Ontario, Canada. The methodology involved researcher participation and engagement as part of a 4-month field presence; informal conversations and visiting; as well as formal semistructured interviews with community members over 4 years from 2012 to 2015. The research explores the benefits and challenges of a land-based program by highlighting the experiences and voices of community and program participants who directly engaged with Project George. The findings show that land-based learning initiatives inspired and driven by Indigenous people foster a regenerative approach to wellness based on relation to land, culture, and identity. A return to land-based learning responds to the ongoing colonial complexities affecting the health and wellness of Indigenous youth in Canada and draws strength from the people’s resilient practices.
 
 

Health and Wellness Impacts of Traditional Physical Activity Experiences on Indigenous Youth: A Systematic Review.

Traditional physical activities have numerous physiological and psychosocial benefits for Indigenous youth around the world. Little is known about the positive health and wellness impacts of traditional physical activity experiences on Indigenous youths. The aim of this systematic review is to explore the holistic health and wellness impacts of traditional physical activities on Indigenous youth from certain North American and Oceania geographic areas. A systematic search of four electronic databases (PubMed, ERIC, Scopus and Web of Science) was conducted to identify peer-reviewed publications of qualitative research exploring the diverse health experiences of traditional physical activities for Indigenous youth in Canada, the United States of America, New Zealand and Australia. A qualitative synthesis of studies between 2006 and 2018 were included, and findings were synthesized using an integrated Indigenous-ecological model, which broadly captures health and wellness impacts under intrapersonal, interpersonal, organizational, community and policy level outcomes using medicine wheel teachings. In total, nine studies were identified via this search. Overall, the literature described numerous emotional, mental and spiritual benefits of traditional physical activity, and youth experiences were affected by familial and communal relationships, and systemic factors. Among Indigenous youth, this research shows the importance of including traditional physical activity in future programs and partnerships with community expertise.

The Role of Educational Spaces in Supporting Inuit Youth Resilience

ABSTRACT Indigenous youth in Canada grow up in communities shaped by the enduring political and economic legacies of settler colonialism. These legacies continue through systemic marginalisation, manifesting in strained sociocultural resources, intergenerational trauma, and poorer psychosocial outcomes for youth. To redress these outcomes, communities are drawing on traditional culture, together with life philosophies and frameworks, to identify relevant resources that better support young people and their development. Research findings support these approaches, demonstrating the importance of cultural continuity and related enculturation, in promoting improved psychosocial outcomes. The emerging question however, is how to foster increased engagement by children and youth. Spaces & Places, a participatory action study positioned within a resilience framework, responds to this question. In this article, we draw on findings from one of the three participating communities to highlight the complexities in understanding youth cultural engagement. We also explore ways in which communities can better support such engagement. In particular, findings highlight that youth perceptions of, and engagement with, resources is complex. Despite this complexity, socially embedded relationships and engagement with land-based, cultural activities are valued. While youth reflect a predominantly ambivalent attitude towards school, their narratives simultaneously suggest school as being a potential site within which to powerfully support their social and cultural engagement. Drawing on these findings, we recommend that schools and related educational systems adopt policies and service delivery practices that will facilitate the integration of external, community-based resources into the delivery of curriculum via more land-based and cultural activities.

Salutogenesis and the Prevention of Social Death: Cross-Cultural Lessons from Genocide-Impacted Rwandans and Indigenous Youth in Canada

Salutogenesis and the Prevention of Social Death: Cross-Cultural Lessons from Genocide-Impacted Rwandans and Indigenous Youth in Canada

Leisure, cultural continuity, and life promotion

ABSTRACT Colonization has left in its wake alarming suicide rates for Indigenous youth. The suicide rate of Indigenous youth in Canada is five to six times higher than their non-Indigenous counterparts. This article presents the findings of a research project that explored and promoted wellness and life promotion with Indigenous youth living on a reserve in Saskatchewan, Canada. Data collection occurred through an arts-based workshop, where youth collectively created stories about healing, life, relationships, hope, and ceremony. Specifically, authors discuss a two-eyed seeing approach and emphasize the importance of cultural continuity, cultural connectedness, and cultural revitalization when considering the process in which leisure programmes and services are organized.

Overrepresentation of Indigenous youth in Canada’s Criminal Justice System: Perspectives of Indigenous young people

The central purpose of this study was to provide a platform for Indigenous young peoples’ opinions regarding the overrepresentation of Indigenous young people in the criminal justice system. Specifically, the study sought (a) their thoughts on broader issues that contribute to the overrepresentation of young people, and (b) strategies on how to reduce the overrepresentation of young people in the future. Results mirrored themes and findings from the research literature. However, the results are themes that are derived from the lived and observed experiences of Indigenous young people and the Anishinaabe, Haudenosaunee, and Métis communities.