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Colonialism and its impacts on indigenous people of america
Impacts of colonialism in Native America
Colonialism and its impacts on indigenous people of america
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The mainspring of medicine, be it Western or Aboriginal, is caring for the well-being of others. The very ethics of caregiving thrives upon beneficence. Derived from the Latin word “bene” (meaning “good”), beneficence is defined as promoting the patient’s good or welfare. The nursing knowledge and skills that health care professionals apply must ensure that beneficence comply with maleficence – that which pertains to the non-infliction of harm. This practice takes the form of removing or preventing harm while simultaneously producing or creating good. Though simple in principle it may seem, ensuring that beneficence and maleficence are continually applied to health care, can be quite complex. According to Burkhardt et al. (2014), “Even with …show more content…
By examining the case of a First Nations family who refused chemotherapy treatment for their 11 year-old daughter, JJ, diagnosed with acute lymphoblastic leukemia (ALL), one can determine how far traditional and cultural definitions of health should play a role in the well-being of another person. By showing that the benefits of chemotherapy outweigh the risks, that Aboriginal traditional practices can no longer apply in a post-colonial era, that Section 35 of the Canadian Constitution does not apply to modern-day medical diseases, I will deontologically determine that health care providers must sometimes enforce medical care - a concept, which at its very core, would appear to be maleficent, though in this case, is …show more content…
This includes self-government, involvement in land claims, and tribal band control of education, cultural facilities, fire and police services and lastly health services. As a result of European colonialism, many Aboriginal cultures were disseminated and forced onto reservations. Today, communities that have all seven ‘cultural continuity’ factors intact are markers for healthy communities. However, the involvement of Aboriginal people in contemporary institutions such as formal school systems or municipal government can hardly be viewed as cultural traditionalism. ‘Local control’ would be a more fitting and accurate term as this reflects cultural adaptability rather than the maintenance of tradition. Aboriginal peoples today are engaged in an “ongoing process of re-articulating themselves in the modern world in ways that honour their ancestors, maintain links with crucial values, and creatively respond to the exigencies of a world simultaneously woven together by electronic media and riven by conflicts of culture and value.” As such, JJ’s diagnosis of ALL, cannot possibly be treated with traditional Mohawk therapies. JJ is diagnosed with a modern disease requiring modern treatment. While it is commendable that her family wishes to maintain their cultural traditions, they are unknowingly measuring their self-worth in terms of one of the seven ‘cultural continuity’ factors. In reality, they are
How can you write about a culture whose history is passed on by oral traditions? Better yet, how can you comprehend a culture’s past which a dominant society desired to assimilate? These two questions outline the difficulty in understanding the historiography of Canada’s Aboriginal peoples. In 2003, Paige Raibmon published her article, “Living on Display: Colonial Visions of Aboriginal Domestic Spaces.” Her work, although focused on Canada’s colonial “notions of domesticity,” presents the role of Aboriginals as performers to European notions of indigenous culture and identity. Early social historians believe that Aboriginals’ place in history is in their interactions with European Jesuits. A decade later, historians argue Aboriginals exemplify a subordinate culture fighting against assimilating and hegemonic forces. More recently, social historical perspective shows Aboriginals as performers of the white-man’s constructed “authentic-Indian.” Obviously, there is disparity between historians’ viewpoints but each decade’s published histories concur with James Opp and John Walsh’s concept of local resistance. Using Raibmon’s paper as a starting point, a chronological examination of select histories reveals an evolving social historiography surrounding historians’ perceptions of Aboriginals’ local resistance attempts.
Advanced knowledge of Aboriginal Health policy and issues at the level and national level including understanding successful measures around Closing the Gap in Aboriginal Health inequality. My desire to work in the aboriginal field begins since I was very young. That is why at 16 years of my age I started to be even more interested in understanding all the issues related to the aborigines of this country. Over time, I looked that all my knowledge be trained at health level basis to help to improve the Aboriginal quality of life standards.
Definition: Mental health has become a pressing issue in Indigenous communities. Often, a combination of trauma, a lack of accessible health resources, substance abuse, violence, and socioeconomic situations lead to high rates of depression, anxiety, and suicidality in Indigenous Peoples. This crisis is especially apparent in Indigenous youth, where there is a growing suicide epidemic but little mental health support and resources are provided. The increase in stigmatized and untreated mental illness has continued as trauma and systemic injustices remain unaddressed. Indigenous groups, governmental parties, and health organizations are involved.
The 1967 referendum resulted in the change of the Constitution on August 10 of that year, initiating the start of great change for the lives of indigenous people in Australia. The referendum sought to change Sections 51 and 127 of the Constitution. Section 51 stated the Federal Government could make laws for anyone in the nation except aborigines, leaving state governments in charge (Creative Spirits – 1967 Referendum, online, 14/8/15). Section 127 specified that when the population of the Commonwealth was counted, indigenous people were not included (Creative Spirits – 1967 Referendum, online, 14/8/15). According to Faith Bandler, an indigenous civil rights activist, it was important to force the Commonwealth to be responsible for the aborigines
Saggers, S., & Walter, M. (2007). Poverty and social class. In Bailie, Carson, Chanhall + Dunbar Social determinants of indigenous health. Crows Nest, N.S.W.: Allen & Unwin.
... To provide Indigenous people with adequate health care, emphasis needs to be placed on understanding indigenous beliefs and the social detriments Indigenous communities are faced with. Applying a suitable model of health to each individual situation will provide the best outcome. This was evident in the case study discussed in the essay. Rodney’s experiences within the medical world ended with a positive and desirable result, but if the appropriate transcultural care was not given, that positive result would have created a negative outcome, which could have been detrimental to Rodney’s future health.
Health care inequities can be elucidated by the research that identifies the social, economic and political ideologies that reflect aspects of cultural safety (Crandon, 1986; O’Neil, 1989 as cited in Browne & Fiske, 2001). There are various factors that affect the mistreatment of aboriginal peoples as they access health care in local health care facilities such as hospitals and clinics. Aboriginal women face many barriers and are discriminated against as a result based on their visible minority status such as race, gender and class (Gerber, 1990; Dion Stout, 1996; Voyageur, 1996 as cited in Browne & Fiske, 2001). A study done on Aboriginal peoples in Northern B.C. showed high rates of unemployment, underemployment and dependency on social welfare monies (Browne & Fiske, 2001). This continued political economic marginalisation of aboriginal peoples widens the gap between the colonizers and the colonized. The existence of racial profiling of aboriginal peoples by “Indian status” often fuels more stigmatization of these people because other Canadians who do not see the benefits of compensations received with having this status often can be resentful in what they may perceive is another compensation to aboriginal peoples. The re...
Palliative care is an essential to the creation of a health and wellbeing continuum for Australians living with a chronic illness. It is an approach of care that seeks to improve the life of patients and family experiencing the effects of chronic illness. Palliative care centres on the relief of the symptoms and effects of disease and incorporate the physical, psychological and social dimensions of a person at the end of life. A recent focus for the delivery of palliative care by nurses to Indigenous communities is the consideration that culture can create barriers to the provision of appropriate and beneficial care for the dying or deceased person. This essay explores the palliative nurse caring for Indigenous communities and the need to consider
1) First topic chosen was wellness which is “a conscious, self-directed and evolving process of achieving full potential.” (The National Wellness Institute, para 3) What wellness means to me is being with my family, surrounding myself with your loved ones, or even being with the environment. To Indigenous people it is the exact same with their wellness with each other, or the wellness with their environment. Mental wellness in Indigenous is living a journey along the way being fulfilled in good health. This changed my thoughts because sometimes I don’t always see the good or surround myself in happiness which can create bad health for me.
The Indian Act no longer remains an undisputable aspect of the Aboriginal landscape in Canada. For years, this federal legislation (that was both controversial and invasive) governed practically all of the aspects of Aboriginal life, starting with the nature of band governance and land tenure. Most importantly, the Indian act defines qualifications of being a “status Indian,” and has been the source of Aboriginal hatred, due to the government attempting to control Aboriginals’ identities and status. This historical importance of this legislation is now being steadily forgotten. Politically speaking, Aboriginal and non-Aboriginal critics of the Indian act often have insufferable opinions of the limits of the Indian Act’s governance, and often argue to have this administrative device completely exterminated. Simultaneously, recent modern land claim settlements bypass the authority of the Indian Act over specific groups.
Aboriginal health is majorly determined by several social factors that are related to their cultural beliefs. Health professionals regularly find it difficult to provide health care to aboriginal people due to the cultural disparity that exists between the conventional and aboriginal cultures, predominantly with regard to systems of health belief (Carson, Dunbar, & Chenhall, 2007). The discrepancy between the aboriginal culture and typical Western customs seems to amplify the difficulties experienced in every cross-cultural setting of health service delivery (Selin & Shapiro, 2003). Most of the social determinants of the aboriginal health are due to their strict belief in superstition and divine intervention.
Nurses playing an important role in communication with the patient. ”communication is a life long learning process for nurse.’’(P & P). Nurses are working with patients and their families from their birth to death. It is mandatory to the nurse to maintain or create a therapeutic relationship, communication throughout their caring process. For effective communication the nurse should understand their cultural belief, and values, etc. One person’s personal beliefs, traditions and values can influence their recognition of their health and wellness. Based on that they will choose their medical care and treatment. (Nadline Caron). Aboriginal people are the original inhabitants of the Canadian land. Aboriginal peoples are living with their
In order to understand the impact of colonisation on Aboriginal health; it is important to recognize their worldview or set of beliefs on health (Tilburt, 2010). They practice a “holistic” approach unlike the Western Biomedical model where health is centred on biological functioning (Lock, 2007). According to this model the essence of being healthy relies on the mental, spiritual and social well-being rather than the absence of an illness (Hampton & Toombs, 2013). It is closely linked to spiritual and environmental factors; the heart of which is country, tradition and kinship. Land is a source of identity and spirituality for indigenous people (Hampton & Toombs, 2013). Kinship manages connection to land as well as ceremonial obligations and interpersonal relationships (Hampton & Toombs, 2013). For Aboriginal and Torres Strait Islanders a healthy person consists of physical and spiritual elements. It’s evident that colonisation eroded the structures upon which Indige...
In the article, “ Dwight” Newman (2015): Of aboriginals, Metis, First Nations, Inuit and Indians (status holding and otherwise)”, it depicts massive struggles for
“The provision of good care not only means the provision of technologically competent care but also care that respects the patient’s beliefs, feelings, and wishes, as well as those of their family and significant others” (Williams & Hopper, 2015). From providing care, the staff will be able to grasp a holistic view for the patients and their families to critically think about the patient care plan and avoid harmful or undesirable results. A research stated: “the principle of beneficence, imploring us to do good and to prevent harm” (Lang, Dupree et al., 2016). Through the definition of maleficence to respect the preferences of the patients and their families, this will help the staff to give quality patient cares. Furthermore, the nursing principle of beneficence will support both patients and staff wellness from the establishment of rapport between staff and patients towards an ideal health