Enacted stigma has been linked to increased HIV risk behaviours among sexual minority youth, but despite higher rates of HIV and other STIs, there is very little research with Indigenous youth. In this study, secondary analyses of three population-based, school surveys were conducted to explore the associations between HIV risk and enacted stigma among sexual minority Indigenous youth in Canada, the US, and New Zealand. Data were analyzed and interpreted with guidance from Indigenous and sexual minority research team members, Indigenous advisory groups, and community consultations. In all three countries, Indigenous sexual minority youth were more likely to experience enacted stigma (such as bullying, discrimination, exclusion, harassment, or school-based violence) and report increased HIV risk behaviours (such as lack of condom use, multiple sexual partners, pregnancy involvement, and injection drug use) compared to heterosexual peers. Data were analyzed by age, gender, and sexual orientation, and for some groups, higher levels of enacted stigma was associated with higher HIV risk. The findings highlight the need for more research, including identifying protective factors, and developing interventions that focus on promoting resilience, addressing the levels of stigma and homophobic violence in school, and restoring historical traditions of positive status for Indigenous sexual minority people.
Community Based Participatory Research (CBPR) approaches stress the importance of building strong, cohesive collaborations between academic researchers and partnering communities; yet there is minimal research examining the actual quality of CBPR partnerships. The objective of the present paper is to describe and explore the quality of collaborative relationships across the first two years of the Healing of the Canoe project teams, comprised of researchers from the University of Washington and community partners from the Suquamish Tribe. Three quantitative/qualitative process measures were used to assess perceptions regarding collaborative processes and aspects of meeting effectiveness. Staff meetings were primarily viewed as cohesive, with clear agendas and shared communication. Collaborative processes were perceived as generally positive, with Tribal empowerment rated as especially important. Additionally, effective leadership and flexibility were highly rated while a need for a stronger community voice in decision-making was noted. Steady improvements were found in terms of trust between research teams, and both research teams reported a need for more intra-team project- and social-focused interaction. Overall, this data reveals a solid CBPR collaboration that is making effective strides in fostering a climate of respect, trust, and open communication between research partners.
This article describes the experiences of six individuals employed as community-university research liaisons in a grant-funded centre for health disparities research. The liaisons were located in Native American communities and bridged the communities and the university, providing information between these groups, expanding understanding and knowledge of how research can address health disparities, and assisting in the development and ongoing work of partnerships using CBPR approaches. While tribal communities within the state may face similar health disparities, the approach to solving these disparities must be based on an understanding of the context and environment of the specific tribal community. In this paper, the tribal liaisons share their stories of negotiating and navigating their unique positions. Suggestions for utilizing tribal community-university positions to support community and partnership development are offered.
Indigenous women in Latin America have poorer reproductive health outcomes than the general population and face considerable barriers in accessing adequate health services. Indigenous women have high rates of adolescent fertility and unintended pregnancy and may face increased risks for morbidity and mortality related to unsafe abortion. However, research among this population, particularly focusing on social and cultural implications of unwanted pregnancy and unsafe abortion, is significantly limited. This article reviews the literature on unsafe abortion in Latin America and describes successful interventions to ameliorate reproductive health outcomes within Indigenous communities. It also explores important implications for future research. Shedding light on the circumstances, perspectives, and lived realities of Indigenous women of childbearing age, could encourage further qualitative investigation and mitigate negative outcomes through improved understanding of the topic, targeted culturally appropriate interventions, and recommendations for future policy and programming reformations.
From exploring knowledge from wise members of the community to investigating the science of homeostasis, students learn healthy ways of living through a new hands-on curriculum, Diabetes Education in Tribal Schools: Health Is Life in Balance. The curriculum integrates science and Native American traditions to educate students about science, diabetes and its risk factors, and the importance of nutrition and physical activity in maintaining health and balance in life. Applying an inquiry-based approach to learning, the curriculum builds skills in observation, measurement, prediction, experimentation, and communication, and provides healthy lifestyle messages and innovative science activities for all students. The curriculum is now available to teachers and health educators at no cost through a federal grant.Health Is life in Balance incorporates interdisciplinary standards as well as storytelling to help children understand important messages. Implementation evaluation of the curriculum indicated improved knowledge and attitudes about science and health, positive teacher and student comments, and culturally relevant content. The lessons highlighted in this article give a glimpse into this hands-on curriculum which integrates science and Native American traditions, looking to our past and listening to the wisdom of our Elders, to gain powerful information for healthy, holistic living. The circle of balance is a theme in many indigenous belief systems and is woven into the lessons, providing enduring understandings of health behaviours that can prevent type 2 diabetes in the context of Native American cultural themes.
Existing sources produce widely varying estimates of family violence in First Nations, Inuit, and Métis communities; taken together, they imply a convincing if poorly quantified higher risk of family violence in Aboriginal communities, with the greater burden borne by women. With the accelerating HIV epidemic in some Aboriginal communities, prevention of domestic violence takes on even greater urgency. Five planks in a prevention research platform include: training emerging researchers from all Aboriginal groups to promote culturally specific research; systematic review of unpublished and published knowledge of interventions that reduce domestic violence; intervention theory development specific to each community; attention to the particular ethical issues; and methods development focused on interventions.
The high rate of domestic violence in Aboriginal communities points to the need to explore new ways of understanding how this violence occurs in its context and to seek new and creative ways of preventing the perpetuation of this vicious cycle. The Life Story Board (LSB) is a game board with sets of cards, markers, and a notation system with which to construct a visual representation of someone's life experience at personal, family, and community levels. Initially invented as an interview tool in an expressive art program for war-affected children, the LSB has broader potential for use by those working with youth, adults, and families in a variety of contexts, and as a tool for program evaluation and applied research. This article describes LSB methods and how they may apply in the context of Canadian First Nations, Inuit, and Métis community efforts to respond to, understand, and prevent domestic violence.
Many efforts to reduce family violence are documented in the published literature. We conducted a systematic review of interventions intended to prevent family violence in Aboriginal communities. We retrieved studies published up to October 2009; 506 papers included one systematic review, two randomized controlled trials, and fourteen nonrandomized studies or reviews. Two reviews discussed interventions relevant to primary prevention (reducing the risk factors for family violence), including parenting, role modelling, and active participation. More studies addressed secondary prevention (where risk factors exist, reducing outbreaks of violence) such as restriction on the trading hours for take away alcohol and home visiting programs for high risk families. Examples of tertiary prevention (preventing recurrence) include traditional healing circles and group counselling. Most studies contributed a low level of evidence.
Since the early 20th Century, epidemiological research has brought benefits and burdens to Aboriginal communities in Canada. Many First Nations, Métis, and Inuit continue to view Western research with distrust; quantitative methods are perceived as especially inconsistent with indigenous ways of knowing. There is increasing recognition, however, that rigorous epidemiological research can produce evidence that draws attention and resources to pressing health issues in Aboriginal communities. We present a framework for culturally safe epidemiology, from the identification of research priorities, through fieldwork and analysis, to communication and use of evidence. Modern epidemiology and indigenous knowledge are not inherently discordant; many public health opportunities arise at this interface and good science must begin here too.
This research framework, which competed successfully in the 2008 CIHR open operating grants competition, focuses on protocols to measure the impact of community-led interventions to reduce domestic violence in Aboriginal communities. The project develops and tests tools and procedures for a randomized controlled trial of prevention of family violence. Women's shelters mainly deal with victims of domestic violence, and the framework also addresses other types of domestic violence (male and female children, elderly, and disabled). The partner shelters are in Aboriginal communities across Canada, on and off reserve, in most provinces and territories. The baseline study applies a questionnaire developed by the shelters. Testing the stepped wedge design in an Aboriginal context, shelters randomized themselves to two waves of intervention, half the shelters receiving the resources for the first wave. A repeat survey after two years will measure the difference between first wave and second wave, after which the resources will shift to the second wave. At least two Aboriginal researchers will complete their doctoral studies in the project. The steering committee of 12 shelter directors guides the project and ensures ethical standards related to their populations. Each participating community and the University of Ottawa reviewed and passed the proposal.
OBJECTIVETo inventory and describe currently available health performance measurement systems for First Nations, Inuit, and Métis people in Canada to identify why current measurement systems are inadequate to inform community or regional level health planning.METHODSInventory, classification, and synthesis of strengths and weaknesses among existing health system performance measures through systematic literature review and key informant interviews.RESULTSIndigenous-specific health indicators are available at national, provincial, regional, and community levels, but there is a paucity of data for non-registered First Nations, Métis, and Inuit people. Barriers to the effective use of these indicators include: indicator selection driven by accountability rather than public health requirements; poor data quality; inadequate infrastructure and human resources; minimal information returned to communities; tension between agencies collecting universal indicators and Indigenous-determined processes; and, mistrust by Indigenous communities of externally imposed processes. The focus on national systems results in greater attention to disease-based measures and less focus on regional cultural diversity and Indigenous-specific values and priorities.CONCLUSIONIndigenous health system performance measurement infrastructure in Canada is underdeveloped, particularly at the local level, and hence deficient in its ability to support community or regional health planning.
This paper addresses two questions regarding the use of Community-based Participatory Research (CBPR) approaches with tribal communities. First, how do "gold standard" CBPR principles hold up when applied to Native American communities and what additional contextual information is necessary to understand and work with these principles in this setting? Second, what additional principles or recommendations are helpful for researchers interested in conducting research using a CBPR approach with tribal communities? We studied a variety of literature sources on CBPR and Native health research to answer these questions. We are unaware of any publications that contextualize CBPR principles for working with specific populations. This information has direct application for conducting research with tribal communities, and confirms the importance of using CBPR approaches in this setting.
CIET started supporting Canadian Aboriginal community-based researchers of resilience in 1995. An evolving approach to Aboriginal resilience used a combination of standard instruments and questionnaires of local design. Over the years, CIET measured personal assets like sense of coherence, spirituality, knowledge, pride in one's heritage, mastery or self-efficacy, self-esteem, low levels of distress, involvement in traditional ways and activities, church attendance. Other indicators reflected the social dimension of resilience: feeling supported; parental care and support; parental monitoring, attitudes, and example; peer support; and support from the wider community.Pride in one's heritage, self-esteem, low distress, and mastery were measurable personal assets of resilient Aboriginal youth in a variety of cultures and circumstances. Early efforts to link resilience with specific features of culture or spirituality did not meet with success - largely reflecting failure to ask the right questions. Parental care and support, parental monitoring, parental attitudes, and parental example clearly supported the resilient Aboriginal youth in most settings. But peers are an even stronger influence, critical in relation to different types of behaviour from smoking to drinking to substance abuse to violence, unsafe sex, and suicidal tendencies. More generally, having someone to confide in, to count on in times of crisis, someone to give advice and someone who makes one feel cared for are important factors in youth resilience and something that communities can help to provide even where the family is not the support it should be and where peers are more of a hindrance than a help.CIET currently supports three resilience research projects involving Aboriginal youth in Canada: suicide prevention, reduction of HIV risk, and reduction of domestic violence. The latest resilience measurement tools include enculturation and revised approaches to Aboriginal spirituality.
The suicide prevention continuum illustrates a practical approach to the complex issue of suicide prevention. The continuum evolved from discussions with two Aboriginal communities in Atlantic Canada about suicide and the different types of interventions available. The continuum offers a framework and reference tool to differentiate between the different stages of suicide risk. It illustrates where the Aboriginal Community Youth Resilience Network (ACYRN) fits into suicide prevention and how it contributes to prevention knowledge, capacity building, and policy development.
Resilience has been most frequently defined as positive adaptation despite adversity. Over the past 40 years, resilience research has gone through several stages. From an initial focus on the invulnerable or invincible child, psychologists began to recognize that much of what seems to promote resilience originates outside of the individual. This led to a search for resilience factors at the individual, family, community - and, most recently, cultural - levels. In addition to the effects that community and culture have on resilience in individuals, there is growing interest in resilience as a feature of entire communities and cultural groups. Contemporary researchers have found that resilience factors vary in different risk contexts and this has contributed to the notion that resilience is a process. In order to characterize the resilience process in a particular context, it is necessary to identify and measure the risk involved and, in this regard, perceived discrimination and historical trauma are part of the context in many Aboriginal communities. Researchers also seek to understand how particular protective factors interact with risk factors and with other protective factors to support relative resistance. For this purpose they have developed resilience models of three main types: "compensatory," "protective," and "challenge" models. Two additional concepts are resilient reintegration, in which a confrontation with adversity leads individuals to a new level of growth, and the notion endorsed by some Aboriginal educators that resilience is an innate quality that needs only to be properly awakened.The review suggests five areas for future research with an emphasis on youth: 1) studies to improve understanding of what makes some Aboriginal youth respond positively to risk and adversity and others not; 2) case studies providing empirical confirmation of the theory of resilient reintegration among Aboriginal youth; 3) more comparative studies on the role of culture as a resource for resilience; 4) studies to improve understanding of how Aboriginal youth, especially urban youth, who do not live in self-governed communities with strong cultural continuity can be helped to become, or remain, resilient; and 5) greater involvement of Aboriginal researchers who can bring a nonlinear world view to resilience research.
Indigenous spirituality is a more complex phenomenon than the term spirituality alone, as generally understood, implies. Spirituality is closely bound up with culture and ways of living in Indigenous communities and requires a more holistic or comprehensive research approach. Two conceptual frameworks could help to orient Indigenous resilience research. One is the enculturation framework. Enculturation refers to the degree of integration within a culture, which can be protective in social behaviour, academic achievement, alcohol abuse and cessation, substance abuse, externalizing behaviours, and depressive symptoms. Instruments for measuring enculturation generally have three components: traditional activities, cultural identification, and traditional spirituality. A second conceptual framework is cultural spiritual orientation which distinguishes between cultural spiritual orientations and tribal spiritual beliefs. Enculturation and cultural orientations are protective against alcohol abuse, suicide ideation, and suicide attempts. New tools are emerging for measuring the multidimensional nature of culturally rooted spirituality in Indigenous communities, tools that are context-specific and often the product of collaborative design processes. As the ability of researchers to measure these complex processes advances and Indigenous communities take increasing charge of their own research, it should become easier to design interventions that take advantage of the cultural/spiritual dimension of Indigenous traditions to promote individual, family, and community resilience.
Social capital, as an asset or a resource for resilience, can be a characteristic of the community or the individual. As an individual asset, social capital consists of a person's relationships to available social resources. As a characteristic of communities, it consists of attributes such as trust, reciprocity, collective action, and participation. Closely related to community social capital is the concept of collective efficacy. Some social networks, however, can be violent, repressive, bigoted, or otherwise destructive.Resilience is also a characteristic of both individuals and communities. This means that the relationship between social capital and resilience is four-dimensional. In discussing each of these dimensions, we highlight the ability of resilience research to link evidence on community social capital with individual data and the recognition that individuals can be resilient even if the communities they live in have low or even negative social capital.Recommendations for future research include greater attention to the social capital potential of Aboriginal spirituality, more comparison of urban-rural differences in social capital, and a better understanding of the factors that underlie Aboriginal youth resilience where social capital is defective.
In recent years, Aboriginal communities across Canada have begun to seek ways to increase their participation and control of research that affects them. Similarly, academics are seeking new methods to include parallel and complementary knowledge in their research, including traditional knowledge and community experience and expertise. New approaches, theories, and methods related to, or derived from, Indigenous ways of knowing are appearing. Among the approaches that have emerged are community-based participatory research (CBPR), and, closely related, the role of the community-based researcher (CBR). This paper reviews some of the literature that traces the emergence of the role of CBRs as a strategy for community engagement in research. We discuss ethical issues that CBRs encounter in their practice, and some of the lessons we have learned together as a CBPR team.
The Tłįchǫ Community Services Agency's (TCSA) Healing Wind Strategy identifies a number of activities and interventions to address the prevention of STI/HIV/AIDS in the Tłįchǫ region of the Northwest Territories of Canada. As a part of this strategy, the TCSA and CIET facilitated research to develop a foundation for interventions targeting sexually transmitted infections. The project recruited and trained community-based researchers who conducted a research survey on sexual health attitudes and behaviours in the four Tłįchǫ communities, covering 65% of the population above 9 years of age. The research process, outcomes, and the strategic plan that arose from the research findings produced a clear framework for interventions that are grounded in the community, but could also influence national and territorial policy. The approach may be relevant in other settings.
There is evidence that Aboriginal people may be at increased risk of HIV infection; they also experience higher rates of other blood-borne viral (BBV) and sexually transmitted infections (STI). This project will provide insights into the role of resilience and its impact on the health and well-being of Aboriginal youth, especially as it relates to sexual and injecting behaviour. The primary recipients of this information will be agencies that provide risk education related to BBVs and STIs.The project involves several phases. First, the framework for the research will be established, with Aboriginal leadership and involvement at every level. Next, both qualitative and quantitative methodologies will be used to identify factors that protect Aboriginal youth against blood-borne viral and sexually transmitted infections and their transmission within local communities. Finally, results from this project will be used to develop interventions and appropriate frameworks for their evaluation in Aboriginal communities.An important component of this project will involve the building of capacity within participating communities, with the goal of identifying strategies related to resilience that can be incorporated into public health and clinical practice. The project will run for five years.
