Pub Date : 2020-11-05DOI: 10.32799/ijih.v15i1.34001
S. Hillier, E. Winkler, L. Lavallee
Indigenous Peoples in settler colonial nations, like Canada, continue to experience the intergenerational trauma, racism, socioeconomic disadvantages, and pervasive health disparities resulting from centuries of systemic oppression. Among these is the disproportionate burden of HIV in Canada’s Indigenous population, coupled with a lack of access to care and services. One method of assessing systems-level gaps is by using the HIV care cascade, whereby individuals are diagnosed, antiretroviral treatment is initiated, and viral suppression is achieved and maintained. The cascade, as it stands today, does not yield positive outcomes for Indigenous Peoples living with HIV. In order to close existing gaps, the authors sought to decolonise the HIV care cascade by rooting it in funding and policy recommendations provided directly by Indigenous Peoples living with HIV. This research presents 29 recommendations that arose when First Nations participants living with HIV partook in traditional storytelling interviews to share their life’s journey and offer suggestions for improving access to care and services. Said recommendations are to localize testing and diagnosis (while upholding confidentiality), improve access to culturally-appropriate care and services, provide targeted programming for Indigenous women and heterosexual men, and increase funding for provincial disability benefits; important steps in decolonising the HIV care cascade.
{"title":"Decolonising the HIV Care Cascade: Policy and Funding Recommendations from Indigenous Peoples Living with HIV and AIDS","authors":"S. Hillier, E. Winkler, L. Lavallee","doi":"10.32799/ijih.v15i1.34001","DOIUrl":"https://doi.org/10.32799/ijih.v15i1.34001","url":null,"abstract":"Indigenous Peoples in settler colonial nations, like Canada, continue to experience the intergenerational trauma, racism, socioeconomic disadvantages, and pervasive health disparities resulting from centuries of systemic oppression. Among these is the disproportionate burden of HIV in Canada’s Indigenous population, coupled with a lack of access to care and services. One method of assessing systems-level gaps is by using the HIV care cascade, whereby individuals are diagnosed, antiretroviral treatment is initiated, and viral suppression is achieved and maintained. The cascade, as it stands today, does not yield positive outcomes for Indigenous Peoples living with HIV. In order to close existing gaps, the authors sought to decolonise the HIV care cascade by rooting it in funding and policy recommendations provided directly by Indigenous Peoples living with HIV. This research presents 29 recommendations that arose when First Nations participants living with HIV partook in traditional storytelling interviews to share their life’s journey and offer suggestions for improving access to care and services. Said recommendations are to localize testing and diagnosis (while upholding confidentiality), improve access to culturally-appropriate care and services, provide targeted programming for Indigenous women and heterosexual men, and increase funding for provincial disability benefits; important steps in decolonising the HIV care cascade.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2020-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42615672","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-02-20DOI: 10.32799/ijih.v14i2.31995
A. Sheppard
First Nations, Inuit and Metis peoples have been living in accordance to a holistic approach, which includes physical, mental, spiritual and emotional wellness. It is only recently that some Western systems are making space for incorporating these Indigenous ways. The Aboriginal Navigator role, within Cancer Care Ontario, models such a method. This paper presents a review of the Navigator role outside of Ontario then presents the scope of the role and its impact in the provincial cancer system context. While cancer risk factors and outcomes are increasing over time among the First Nations, Inuit and Metis populations in Ontario, highlighting promising practices that are relevant and show improved wellbeing are needed to share.
{"title":"“In a good way”: Going beyond patient navigation to ensure culturally relevant care in the cancer system for First Nations, Inuit, and Métis patients in Ontario","authors":"A. Sheppard","doi":"10.32799/ijih.v14i2.31995","DOIUrl":"https://doi.org/10.32799/ijih.v14i2.31995","url":null,"abstract":"First Nations, Inuit and Metis peoples have been living in accordance to a holistic approach, which includes physical, mental, spiritual and emotional wellness. It is only recently that some Western systems are making space for incorporating these Indigenous ways. The Aboriginal Navigator role, within Cancer Care Ontario, models such a method. This paper presents a review of the Navigator role outside of Ontario then presents the scope of the role and its impact in the provincial cancer system context. While cancer risk factors and outcomes are increasing over time among the First Nations, Inuit and Metis populations in Ontario, highlighting promising practices that are relevant and show improved wellbeing are needed to share.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":"14 1","pages":"293-306"},"PeriodicalIF":1.5,"publicationDate":"2020-02-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45074121","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31Epub Date: 2019-08-13DOI: 10.32799/ijih.v14i2.31920
Naomi R Lee, Carolyn J Noonan, Lonnie Nelson, Jason G Umans
American Indian and Alaska Native women had approximately twice the incidence of cervical cancer as white women. Preventive measures for cervical cancer rely on screening and HPV vaccination. However, vaccine series completion and catch-up vaccinations for eligible adults are low across all racial/ethnic groups. Therefore, the aim of this study was to identify gaps in knowledge and evaluate the attitudes toward HPV and the vaccine among AIANs with various levels of training in the STEM and health-related fields. A survey was used to collect data from audience members at two national conferences geared towards American Indian and Alaska Natives in health and STEM fields in September 2017. A vignette study was administered via a live electronic poll to test knowledge (true/false questions), attitudes, and to collect demographic information. Respondents self-identified as primarily American Indian and Alaska Native (74%), pursuing or completed a graduate degree (67%), and female (85%). Most respondents (86%) were aware of HPV-associated cancer in men. However, most (48-90%) answered incorrectly to detailed true/false statements about HPV and available vaccines. After educational information was provided, opinions collected via vignettes highlighted mainly positive attitudes toward vaccination; specifically, that vaccines are safe and all eligible community members should be vaccinated (75% and 84%, respectively). We observed that our respondents with higher educational attainment still lacked accurate knowledge pertaining to HPV and the vaccine. Overall, continued education about HPV and the vaccine is needed across all levels of education including American Indian and Alaska Native community members and health professionals.
{"title":"HPV Knowledge and Attitudes Among American Indian and Alaska Native Health and STEM Conference Attendees.","authors":"Naomi R Lee, Carolyn J Noonan, Lonnie Nelson, Jason G Umans","doi":"10.32799/ijih.v14i2.31920","DOIUrl":"10.32799/ijih.v14i2.31920","url":null,"abstract":"<p><p>American Indian and Alaska Native women had approximately twice the incidence of cervical cancer as white women. Preventive measures for cervical cancer rely on screening and HPV vaccination. However, vaccine series completion and catch-up vaccinations for eligible adults are low across all racial/ethnic groups. Therefore, the aim of this study was to identify gaps in knowledge and evaluate the attitudes toward HPV and the vaccine among AIANs with various levels of training in the STEM and health-related fields. A survey was used to collect data from audience members at two national conferences geared towards American Indian and Alaska Natives in health and STEM fields in September 2017. A vignette study was administered via a live electronic poll to test knowledge (true/false questions), attitudes, and to collect demographic information. Respondents self-identified as primarily American Indian and Alaska Native (74%), pursuing or completed a graduate degree (67%), and female (85%). Most respondents (86%) were aware of HPV-associated cancer in men. However, most (48-90%) answered incorrectly to detailed true/false statements about HPV and available vaccines. After educational information was provided, opinions collected via vignettes highlighted mainly positive attitudes toward vaccination; specifically, that vaccines are safe and all eligible community members should be vaccinated (75% and 84%, respectively). We observed that our respondents with higher educational attainment still lacked accurate knowledge pertaining to HPV and the vaccine. Overall, continued education about HPV and the vaccine is needed across all levels of education including American Indian and Alaska Native community members and health professionals.</p>","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":"14 2","pages":"205-221"},"PeriodicalIF":1.2,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://ftp.ncbi.nlm.nih.gov/pub/pmc/oa_pdf/38/ef/nihms-1583037.PMC7199482.pdf","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"37905316","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.32799/ijih.v14i2.31707
Elise Duwe
This paper will explore the difficult conversations and places of tension in the lived experience of chronic pain for urban American Indians from a larger study discerning relationships between chronic pain and colonization. A concurrent transformative mixed methods design with in-depth interviews and a survey was used for the larger study. This paper concerns only the qualitative data. Forty self-identified American Indian adults living in Indiana, Chicago, and Tulsa who reported pain for greater than three months provided their chronic pain illness experiences for this paper. The paper uses three data-derived themes to encompass the broad reaching social, psychological, and cultural suffering inherent in coping with chronic pain: invisibility, psychological peace, and warrior strength. American Indian chronic pain sufferers in this study struggle with the multiplicative invisibility of both their chronic pain and their native identity. The invisibility leads to passing as white in environments hostile to people of color. It also results in family disconnection, loneliness, and isolation. In order to survive socially-mediated assaults, American Indian chronic pain sufferers keep their psyche at peace through stress management, cultural engagement, and non-negativity. They also call upon warrior strength—their understanding that American Indians as peoples have always survived bolsters their individual strength to push through the pain. They seek to function without further debility and to maintain their economic, spiritual, social, and physical wellness. Ultimately the participants in this research tell a profound, critical, and world-changing story that requires attention in overcoming barriers to full thriving with chronic pain.
{"title":"Suffering Like a Broken Toy","authors":"Elise Duwe","doi":"10.32799/ijih.v14i2.31707","DOIUrl":"https://doi.org/10.32799/ijih.v14i2.31707","url":null,"abstract":"This paper will explore the difficult conversations and places of tension in the lived experience of chronic pain for urban American Indians from a larger study discerning relationships between chronic pain and colonization. A concurrent transformative mixed methods design with in-depth interviews and a survey was used for the larger study. This paper concerns only the qualitative data. Forty self-identified American Indian adults living in Indiana, Chicago, and Tulsa who reported pain for greater than three months provided their chronic pain illness experiences for this paper. The paper uses three data-derived themes to encompass the broad reaching social, psychological, and cultural suffering inherent in coping with chronic pain: invisibility, psychological peace, and warrior strength. American Indian chronic pain sufferers in this study struggle with the multiplicative invisibility of both their chronic pain and their native identity. The invisibility leads to passing as white in environments hostile to people of color. It also results in family disconnection, loneliness, and isolation. In order to survive socially-mediated assaults, American Indian chronic pain sufferers keep their psyche at peace through stress management, cultural engagement, and non-negativity. They also call upon warrior strength—their understanding that American Indians as peoples have always survived bolsters their individual strength to push through the pain. They seek to function without further debility and to maintain their economic, spiritual, social, and physical wellness. Ultimately the participants in this research tell a profound, critical, and world-changing story that requires attention in overcoming barriers to full thriving with chronic pain.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44763654","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.32799/ijih.v14i2.31677
Joey‐Lynn Wabie
Kijiikwewin-aji means ‘to become a woman now’ in Algonquin and describes the heart of the research. Sweetgrass stories is part of the research methodology used with traditional Indigenous women. I formed an Indigenous research methodology called sweetgrass story weaving which focuses on traditional Indigenous women as they share their moontime stories. I also share information relating to the historical roots and present state of rites of passage with traditional Indigenous women. You will read traditional Indigenous women’s voices as they look back through lived experiences; hope and determination when looking forward to the future, and the shared theme of wanting their cultural traditions and ceremonies to live on through future generations of Indigenous girls and women, including young men. What is the current state of the Berry Fast, understanding the assimilative nature of colonization and the effects it has had on Indigenous women? How can we continue to honour these rites of passage while living in a world both with traditional Indigenous worldviews and colonial constructs? Over time, the collective strength and wisdom of traditional Indigenous women will increase which is a step in the decolonized direction of preventative health care which promotes mino bimaadiziwin.
{"title":"Kijiikwewin aji","authors":"Joey‐Lynn Wabie","doi":"10.32799/ijih.v14i2.31677","DOIUrl":"https://doi.org/10.32799/ijih.v14i2.31677","url":null,"abstract":"Kijiikwewin-aji means ‘to become a woman now’ in Algonquin and describes the heart of the research. Sweetgrass stories is part of the research methodology used with traditional Indigenous women. I formed an Indigenous research methodology called sweetgrass story weaving which focuses on traditional Indigenous women as they share their moontime stories. I also share information relating to the historical roots and present state of rites of passage with traditional Indigenous women. You will read traditional Indigenous women’s voices as they look back through lived experiences; hope and determination when looking forward to the future, and the shared theme of wanting their cultural traditions and ceremonies to live on through future generations of Indigenous girls and women, including young men. What is the current state of the Berry Fast, understanding the assimilative nature of colonization and the effects it has had on Indigenous women? How can we continue to honour these rites of passage while living in a world both with traditional Indigenous worldviews and colonial constructs? Over time, the collective strength and wisdom of traditional Indigenous women will increase which is a step in the decolonized direction of preventative health care which promotes mino bimaadiziwin.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48340975","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-08-13DOI: 10.32799/ijih.v14i2.31059
Mary-Anne Smith
Abstract The twofold purposes of this research project were to engage a distinctive Indigenous methodology and gather the living stories regarding community health experiences pertaining to Chronic Kidney Disease. An artistically inspired Indigenous methodology arose within contextual ways of being and knowing within the community, expressed through the art and crafting of a sweetgrass and porcupine quill box. The methods respected traditional community protocols prioritizing sharing circles involving elders and storytelling. The living stories from ten participants illuminated relationality and cultural knowledge as a strength amid fears and feelings of mistrust. Additionally, inequitable access and racialized health care also emerged as root factors leading to decreased participation in health care. The participant’s sharing of dreams revealed wisdom and interpretations that created living stories where dreams are enmeshed in all daily moments to guide and direct.
{"title":"Living stories through a sweet grass porcupine quill box methodology:","authors":"Mary-Anne Smith","doi":"10.32799/ijih.v14i2.31059","DOIUrl":"https://doi.org/10.32799/ijih.v14i2.31059","url":null,"abstract":"Abstract \u0000The twofold purposes of this research project were to engage a distinctive Indigenous methodology and gather the living stories regarding community health experiences pertaining to Chronic Kidney Disease. An artistically inspired Indigenous methodology arose within contextual ways of being and knowing within the community, expressed through the art and crafting of a sweetgrass and porcupine quill box. The methods respected traditional community protocols prioritizing sharing circles involving elders and storytelling. The living stories from ten participants illuminated relationality and cultural knowledge as a strength amid fears and feelings of mistrust. Additionally, inequitable access and racialized health care also emerged as root factors leading to decreased participation in health care. The participant’s sharing of dreams revealed wisdom and interpretations that created living stories where dreams are enmeshed in all daily moments to guide and direct.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":"1 1","pages":""},"PeriodicalIF":1.5,"publicationDate":"2019-08-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70107915","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-08-13DOI: 10.32799/ijih.v14i2.31890
Sonja C Wicklum, M. Sampson, R. Henderson, Shelley Wiart, Grace Perez, A. Mcguire, Erin Cameron, L. Crowshoe, K. McBrien, Elsy Willis
Increasing physical activity and improving nutrition is challenging for Indigenous women. Their lives are complex and influenced by sociopolitical structures and racism that have yielded family breakdown, socioeconomic inequality, and high levels of poor health. Women Warriors (WW), an eight-week physical activity-based wellness program, was designed to support Indigenous women in their efforts to increase physical activity levels, improve nutrition, and develop support systems to produce good health. To evaluate the impact of the program, we completed a mixed method pre/post evaluation of four program sessions, from January to December 2016. The WW program resulted in increased weekly pedometer step counts, increased nutrition skill acquisition, and improved confidence in exercising as a group and increasing fruit and vegetable consumption. It also produced demonstrable improvements in anthropometrics. Participants developed positive social support systems and learned about the health and social resources available to them in their community. They appreciated that the program motivated them by keeping them accountable and offered opportunity to share their experiences in the context of the sharing circle. The program identified barriers to health change, including lack of resources that support physical activity, healthy eating, and personal stress management. Participants recommended that future programs increase in duration and intensity and offer enhanced nutrition and health education, increased avenues for support system development, and opportunities to network outside of the program. The WW program was well received and shows promise as a practical, community-based method to provide support to Indigenous women interested in increasing positive health behaviours.
{"title":"Results of a culturally relevant, physical activity-based wellness program for urban Indigenous women in Alberta, Canada","authors":"Sonja C Wicklum, M. Sampson, R. Henderson, Shelley Wiart, Grace Perez, A. Mcguire, Erin Cameron, L. Crowshoe, K. McBrien, Elsy Willis","doi":"10.32799/ijih.v14i2.31890","DOIUrl":"https://doi.org/10.32799/ijih.v14i2.31890","url":null,"abstract":"Increasing physical activity and improving nutrition is challenging for Indigenous women. Their lives are complex and influenced by sociopolitical structures and racism that have yielded family breakdown, socioeconomic inequality, and high levels of poor health. Women Warriors (WW), an eight-week physical activity-based wellness program, was designed to support Indigenous women in their efforts to increase physical activity levels, improve nutrition, and develop support systems to produce good health. To evaluate the impact of the program, we completed a mixed method pre/post evaluation of four program sessions, from January to December 2016. The WW program resulted in increased weekly pedometer step counts, increased nutrition skill acquisition, and improved confidence in exercising as a group and increasing fruit and vegetable consumption. It also produced demonstrable improvements in anthropometrics. Participants developed positive social support systems and learned about the health and social resources available to them in their community. They appreciated that the program motivated them by keeping them accountable and offered opportunity to share their experiences in the context of the sharing circle. The program identified barriers to health change, including lack of resources that support physical activity, healthy eating, and personal stress management. Participants recommended that future programs increase in duration and intensity and offer enhanced nutrition and health education, increased avenues for support system development, and opportunities to network outside of the program. The WW program was well received and shows promise as a practical, community-based method to provide support to Indigenous women interested in increasing positive health behaviours.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2019-08-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42747609","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-08-13DOI: 10.32799/ijih.v14i2.31895
R. Pilon, Monique Benoît, M. Maar, Sheila Cote, F. Assinewe, G. Daybutch
This article presents insights into the colonial experience of Indigenous Peoples living with type 2 diabetes within seven First Nation communities in Northern Ontario. A constructivist grounded theory methodology, guided by a decolonizing and participatory action approach to conducting research with Indigenous Peoples, was utilised in this study. Twenty-two individuals with type 2 diabetes were interviewed. The main research question explored the impact of colonization on the lived experience and perceptions about developing type 2 diabetes for Indigenous Peoples. Using semi-structured interviews, the three main categories that emerged from the analysis of the interview transcripts were changing ways of eating, developing diabetes, and choosing your medicine. A substantive theory was developed that suggests that Indigenous Peoples, with type 2 diabetes, often live with the perception that there is ‘no going back’ to the way things once were prior to European contact. As a result, they have adapted the way they live with diabetes which can, at times, be at odds with Indigenous world views. An adaptation that considers a complementary approach to the way individuals live and manage diabetes including both Traditional and Western ways may provide a framework for a decolonized model of type 2 diabetes care for Indigenous Peoples.
{"title":"Decolonizing Diabetes","authors":"R. Pilon, Monique Benoît, M. Maar, Sheila Cote, F. Assinewe, G. Daybutch","doi":"10.32799/ijih.v14i2.31895","DOIUrl":"https://doi.org/10.32799/ijih.v14i2.31895","url":null,"abstract":"This article presents insights into the colonial experience of Indigenous Peoples living with type 2 diabetes within seven First Nation communities in Northern Ontario. A constructivist grounded theory methodology, guided by a decolonizing and participatory action approach to conducting research with Indigenous Peoples, was utilised in this study. Twenty-two individuals with type 2 diabetes were interviewed. The main research question explored the impact of colonization on the lived experience and perceptions about developing type 2 diabetes for Indigenous Peoples. Using semi-structured interviews, the three main categories that emerged from the analysis of the interview transcripts were changing ways of eating, developing diabetes, and choosing your medicine. A substantive theory was developed that suggests that Indigenous Peoples, with type 2 diabetes, often live with the perception that there is ‘no going back’ to the way things once were prior to European contact. As a result, they have adapted the way they live with diabetes which can, at times, be at odds with Indigenous world views. An adaptation that considers a complementary approach to the way individuals live and manage diabetes including both Traditional and Western ways may provide a framework for a decolonized model of type 2 diabetes care for Indigenous Peoples.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2019-08-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44249321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-08-13DOI: 10.32799/ijih.v14i2.31945
M. Bruner, R. Lovelace, S. Hillier, C. Baillie, Brenda Bruner, Kathleen A. Hare, C. Head, Aaron Paibomsai, Kieran Peltier, L. Lévesque
Recent research has highlighted the cognitive, physical, emotional, and spiritual benefits of sport and physical activity participation for Indigenous youth (McHugh, Coppola, & Sinclair, 2013; Hanna, 2009; Lavallée, 2007). Despite the importance of Indigenous peoples participating in sport and physical activity (e.g., Forsyth & Giles, 2013), the meaning of youth development in this context is not well understood. The purpose of this research was to understand Indigenous youth development within the context of sport and physical activity through the voices, stories and experiences of Indigenous youth. Participants were 99 Indigenous youth (52 males and 47 females) between the ages of 15 and 25 years who took part in one of 13 sharing circles. Each of the sharing circles was facilitated by a trained Indigenous youth with guidance from an Elder/Traditional person. A Two-Eyed Seeing approach (Bartlett, Marshall, & Marshall, 2012) was used to analyze the sharing circle discussions. This analytical process involved an initial inductive thematic analysis of the transcribed verbatim data followed by an Indigenous symbolic visual analysis of emerging themes using the Medicine Circle. Results revealed that involvement in sport and physical activity impacted Indigenous youth physically, cognitively, and emotionally. The spiritual impact was not as evident. Findings from the research will inform the development of a measure of Indigenous youth development within sport and physical activity settings.
{"title":"Indigenous Youth Development through Sport and Physical Activity: Sharing Voices, Stories, and Experiences","authors":"M. Bruner, R. Lovelace, S. Hillier, C. Baillie, Brenda Bruner, Kathleen A. Hare, C. Head, Aaron Paibomsai, Kieran Peltier, L. Lévesque","doi":"10.32799/ijih.v14i2.31945","DOIUrl":"https://doi.org/10.32799/ijih.v14i2.31945","url":null,"abstract":"Recent research has highlighted the cognitive, physical, emotional, and spiritual benefits of sport and physical activity participation for Indigenous youth (McHugh, Coppola, & Sinclair, 2013; Hanna, 2009; Lavallée, 2007). Despite the importance of Indigenous peoples participating in sport and physical activity (e.g., Forsyth & Giles, 2013), the meaning of youth development in this context is not well understood. The purpose of this research was to understand Indigenous youth development within the context of sport and physical activity through the voices, stories and experiences of Indigenous youth. Participants were 99 Indigenous youth (52 males and 47 females) between the ages of 15 and 25 years who took part in one of 13 sharing circles. Each of the sharing circles was facilitated by a trained Indigenous youth with guidance from an Elder/Traditional person. A Two-Eyed Seeing approach (Bartlett, Marshall, & Marshall, 2012) was used to analyze the sharing circle discussions. This analytical process involved an initial inductive thematic analysis of the transcribed verbatim data followed by an Indigenous symbolic visual analysis of emerging themes using the Medicine Circle. Results revealed that involvement in sport and physical activity impacted Indigenous youth physically, cognitively, and emotionally. The spiritual impact was not as evident. Findings from the research will inform the development of a measure of Indigenous youth development within sport and physical activity settings. ","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2019-08-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46863003","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-08-09DOI: 10.32799/ijih.v14i2.31929
P. Wilk, A. Maltby, M. Cooke, Janice Forsyth
Introduction: The objective of this study was to assess the effect of parental residential school attendance on youth's participation in sport and physical activity (S/PA) at school and to explore the potential role that parental education and parental involvement in school activities may play in mediating this relationship. Methods: This cross-sectional study used the 2012 Aboriginal Peoples Survey and included youth ages 12-17 (N=4,840). Structural equation modeling techniques were used for models with observed and latent variables. Sampling weights and bootstrap weights were used for all analyses. Results: The results indicate 62.87% of youth participated in S/PA; 27.54% at school; 31.52% outside of school, and 40.94% in school and outside school. Mothers who attended residential schools had lower levels of educational attainment. Maternal education had a positive effect on parental involvement in school activities in dual parent households and parental involvement had a positive effect on S/PA. The indirect effects of residential school attendance on parental involvement and participation in S/PA were significant only for youth living with both parents and only for the effect of maternal residential school attendance. Maternal residential school attendance had a negative effect on parental involvement and on participation in S/PA. Discussion: The findings from this study indicate that interpersonal factors and historical contexts shape Indigenous youth's participation in S/PA.
{"title":"The effect of parental residential school attendance and parental involvement on Indigenous youth’s participation in sport and physical activity during school","authors":"P. Wilk, A. Maltby, M. Cooke, Janice Forsyth","doi":"10.32799/ijih.v14i2.31929","DOIUrl":"https://doi.org/10.32799/ijih.v14i2.31929","url":null,"abstract":"Introduction: The objective of this study was to assess the effect of parental residential school attendance on youth's participation in sport and physical activity (S/PA) at school and to explore the potential role that parental education and parental involvement in school activities may play in mediating this relationship. \u0000Methods: This cross-sectional study used the 2012 Aboriginal Peoples Survey and included youth ages 12-17 (N=4,840). Structural equation modeling techniques were used for models with observed and latent variables. Sampling weights and bootstrap weights were used for all analyses. \u0000Results: The results indicate 62.87% of youth participated in S/PA; 27.54% at school; 31.52% outside of school, and 40.94% in school and outside school. Mothers who attended residential schools had lower levels of educational attainment. Maternal education had a positive effect on parental involvement in school activities in dual parent households and parental involvement had a positive effect on S/PA. The indirect effects of residential school attendance on parental involvement and participation in S/PA were significant only for youth living with both parents and only for the effect of maternal residential school attendance. Maternal residential school attendance had a negative effect on parental involvement and on participation in S/PA. \u0000Discussion: The findings from this study indicate that interpersonal factors and historical contexts shape Indigenous youth's participation in S/PA.","PeriodicalId":54163,"journal":{"name":"International Journal of Indigenous Health","volume":" ","pages":""},"PeriodicalIF":1.5,"publicationDate":"2019-08-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46730522","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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