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Indigenous populations and communities around the world confront historical, cultural, socioeconomic and forced geographic limitations that have profound impacts on mental wellness. The impacts of colonialism and, for some indigenous populations, forced residential schooling and the resulting loss of culture and family ties, have contributed to higher risks of mental illness in these groups. In addition, there are barriers to healing and mental wellness, including inconsistent cultural competence of mainstream mental health professionals, coupled with the limited numbers of indigenous mental health professionals. The Wharerata Declaration is a proposed framework to improve indigenous mental health through state‐supported development of indigenous mental health leaders, based on a new indigenous leadership framework. Developed by the Wharerata Group (original membership noted in the acknowledgements section at the end of this article), the framework will be presented for support to the member countries of the International Initiative for Mental Health Leadership (IIMHL) in 2010.

This paper highlights inclusion issues Indigenous people experience maintaining their mental health in the workplace.

Using a grounded theoretical approach, five sharing circles were conducted with the Nokiiwin Tribal Council's community members to better understand inclusivity issues related to workplace mental health.

Five themes emerged from the data related to enhancing inclusivity and workplace mental health for Indigenous workers: (1) connecting with individuals who understand and respect Indigenous culture; (2) respecting Indigenous traditions; (3) hearing about positive experiences; (4) developing trusting relationships and (5) exclusion is beyond the workplace.

The next step is to finalize development of the Wiiji app and evaluate the effectiveness of the app in helping Indigenous workers feel included at work and to improve workplace mental health. If effective, the Indigenous-developed e-mental health app will be promoted and its benefits for helping Indigenous workers feel included at work and also for providing accessible mental health resources, will be known. In the future, other Indigenous groups may be potentially interested in adopting a similar application in their workplace(s).

There is very little known about inclusivity issues related to Indigenous workers' maintaining their mental health. This paper identifies major issues influencing the exclusion and inclusion of Indigenous workers.

Indigenous health workforce development has been identified as a key strategy to improve Indigenous health and reduce ethnic inequities in health outcomes. Likewise, development of a culturally safe and culturally competent non-Indigenous health workforce must also occur if the elimination of health inequities is to be fully realised. Tertiary education providers responsible for training health professionals must face the challenge of engaging the Indigenous learner within health sciences, exposing the ‘hidden curriculum’ that undermines professional Indigenous health learning and ensuring tertiary success for Indigenous students within their academy. This chapter summarises recent developments, research and interventions within the Faculty of Medical and Health Sciences at the University of Auckland that aims to address these challenges by re-presenting Indigenous student recruitment, selection and support, re-presenting bridging/foundation education and representing Māori health teaching and learning within the curriculum.

Community support is an integral aspect of health and well-being for Indigenous peoples. The purpose of this paper is to demonstrate the valuable role of community support for Indigenous women specifically, who experience reproductive health disparities at alarming rates. This study helps fill an important gap in Indigenous scholarship by centering the resilience of women and Indigenous tribes and by using a framework that is consistent with Indigenous holistic views of health.

The data for this paper was collected as part of a larger study exploring the reproductive health experiences of a state-recognized Gulf Coast tribe. A total of 31 semi-structured interviews were conducted with individuals who identify as women and as members of this tribe using qualitative descriptive methodology. This method is recommended for research with Indigenous communities. A community advisory board with representatives from this tribe provided feedback throughout the project.

Themes expressed by participants included Community Closeness and Support; Community Support in Raising Children; Informal Adoption Common; and Community Values of Mutual Aid and Self-Sufficiency. The findings support current literature noting the value of generational and communal ties for Indigenous peoples. Implications of this research include the need to value and support community networks in programs serving tribes, in addition to meaningfully including Indigenous communities in developing interventions.

This paper centers Indigenous women’s resilience, approaches the health and well-being of Indigenous tribes holistically and helps to fill an important gap in literature describing informal adoption (outside the legal system) in state-recognized Indigenous communities.

Almost 20 years after the Royal Commission on Aboriginal Peoples, indigenous peoples living in Canada continue to pursue their legitimate aspirations for greater control over factors affecting their lives. The purpose of this paper is to summarize two major policies (the Royal Commission on Aboriginal Peoples and the Truth and Reconciliation Commission (TRC)) that aimed to create equity for indigenous peoples’.

Commentary and rapid communication to inform and clarify evolving high-priority policy and governance issues related to indigenous peoples’ of Canada.

A need exists to create a platform for implementing the TRC actions to protect and promote education, language and culture, justice, youth programming, and professional training and development.

Innovative intervention research needs to develop solutions to multi-generational disparities in health and well-being for indigenous peoples of Canada and globally.

Failure to implement longstanding changes to improve indigenous health and well-being will result if a growing burden of premature morbidity and mortality among indigenous population of Peoples’ of Canada, the fastest growing population group with the most challenging health status in Canada.

Indigenous peoples continue to experience profound health vulnerability leading to high health risks, growing health disparities and unequal access to health care services.

Connecting policy over two decades, for implementation to proceed, sharing of knowledge is essential to formulate innovative approaches, to engage research and build capacity to implement policy actions related to closing educational gaps, to developing culturally appropriate curricula acknowledging and protecting Aboriginal languages, as well as skills-based training in intercultural competency, conflict resolution and respect for human dignity and human rights equality in settings of anti-racism and free of all forms of prejudice and discrimination.

The purpose of this paper is to examine the social opportunities for Aboriginal and Torres Strait Islander men created through Men’s Groups/Sheds across urban, regional and remote areas of Australia. Men’s Sheds are a safe space, resembling a work-shop setting or backyard shed, where men are encouraged to socialise and participate in health promotion, informal learning and engage in meaningful tasks both individually and at the community level.

Explore five case study sites through Wenger’s (1998) active communities of practice (CoP). Qualitative methods are presented and analysed; methods comprise semi-structured interviews and yarning circles (focus groups). Five Indigenous leaders/coordinators participated in semi-structured interviews, as well as five yarning circles with a total of 61 Indigenous men.

In a societal context in which Indigenous men in Australia experience a number of social and health issues, impeding their quality of life and future opportunities, the central finding of the paper is that the effective development of social relations and socially designed programs through Men’s Groups, operating as CoP, may contribute to overcoming many social and health well-being concerns.

Contributions will provide a better understanding of how Indigenous men are engaging with Men’s Sheds, and through those interactions, are learning new skills and contributing to social change.

Evidence on the methods followed by non‐Indigenous researchers for conducting research that involves Indigenous people in Australia is sparse. This paper describes the methodology and steps followed by a non‐Indigenous researcher for engaging with men from an Aboriginal community in rural Victoria in conducting mental health services research. It describes the process adopted to initiate research and build research capacity within an Indigenous community where Indigenous researchers were unavailable and the local communities were ill‐equipped to conduct research themselves. The methodology followed was informed by the values and ethics guidelines of the Australian National Health and Medical Research Council, the decolonising methodology of Linda Tuhiwai Smith as well as methods suggested by other authors. Lessons learnt included providing for a long time frame, which is necessary to develop relationships and trust with individuals and their Communities, adopting a flexible approach and engaging cultural advisers who represent different sections of the Community.

This paper aims to investigate the extent to which three subgroups – people with mental health conditions, people belonging to sexual minority and gender groups and Indigenous peoples – have been “left behind” by countries implementing the World Health Organization’s Framework Convention on Tobacco Control.

A general review of electronic bibliographical databases to provide an overview of smoking prevalence among the three groups and interventions designed specifically to reduce their smoking rates.

Although explanations and specific rates differ, two trends are consistent across all three groups. First, information reported in the past two decades suggests that smoking prevalence is disproportionately high among people with mental health conditions, and in the rainbow and indigenous communities. Second, most cessation programmes are targeted at majority politically dominant groups, missing opportunities to reduce smoking rates in these minority communities.

There is a general dearth of data preventing detailed analysis. Better data collection efforts are required. Trials to identify effective smoking reduction interventions for marginalised groups are needed.

It is socially unjust that these groups are being systematically ignored by tobacco control initiatives. A failure to equitably reduce tobacco harms among all groups across society has contributed to the perceived concentration of smoking in some subgroups. The increasing stigmatisation of people who smoke then adds a marginality, compounding the negative effects associated with belonging to a marginalised group. Ongoing marginalisation of these groups is an important determinant of smoking.

Cross-case analysis of neglected subgroups with disproportionately high smoking rates suggests social marginalisation is a shared and important determinant of smoking prevalence.

Traditional fire practices are explored so as to understand transformative relationships to Country and as an analogy for developments in Indigenous Health. Stories of fire encompass the resistance of Indigenous Australians to colonial dispossession. Stories of fire engage Indigenous communities with law and culture and from this with health. Transformative knowledges can be built upon re-kindling Indigenous land and law practices through fire practices. Building relationships with fire and burning practices corresponds with the developing sustainable health and cultural practices across Indigenous communities.

This paper aims to compare the health status of Roma in Europe and Aborigines in Australia, examining access to health care (both primary and long‐term), administrative and communication problems, environmental risks associated with location of residences, women's health, substance abuse and mental health.

The paper discusses issues generated by cultural practices by both health care providers and the target groups.

Both Roma and Australian Aborigines have significantly poorer health status than the majority of the societies they are embedded in, and are clearly amongst the most disadvantaged members of their respective societies. Nevertheless, affirmative action programs for Aboriginal people over the last 40 years have produced some significant changes, with Aboriginal doctors and nurses, and culturally appropriate service provision being found in many areas.

Although there are considerable similarities between the health status and situation of Romanies and Australian Aborigines, clearly, there are also substantive differences. The paper suggests possible culturally appropriate service provision for Roma, based on Australian Aboriginal experiences and models.