Older Adults -- Aging in Canada: Diabetes
Diabetes is a common disease on First Na...: Diabetes Diabetes is a common disease on First Nations communities, it usually targets the elderly and the middle-aged, but is now tar...
Miigwetch Arlene for writing about Diabetes, sometimes I wonder if there is such a thing called diabetic mood swings. There are so many people in are communities that have someone in their familty who is diabetic and they seem not to having any coping mechanisms. I have witnessed some close personal friends spiral right out of control and abuse alcohol to cope, however, this just makes things worse. There really needs to be some diabetic support groungs on reserve as I see them in non-native communities. Maybe I will have to be that champion! Janet
Wednesday 19 December 2012
Friday 14 December 2012
Older Adults -- Aging in Canada: The Saga Continues
Older Adults -- Aging in Canada: The Saga Continues: The Sixties Scoop Government involvement in Anishinaabe family life goes back generations. The legacy of removing children from their ...
A close personal friend of mine was part of the sixties scoop and she has shared her walk with me. I can't even possibly imagine what her life must of been like. The aprehension, being adopted by non-native people and growing up with identity issues and never feeling like she truly belonged. She looked fair skinned so her adoptive parents raised her as a non-native person. She knew that there was something wrong all her life. She has since found and reconnected with all her brothers who were also part of that sixties scoop. Miigwetch for sharing this issue. Janet
A close personal friend of mine was part of the sixties scoop and she has shared her walk with me. I can't even possibly imagine what her life must of been like. The aprehension, being adopted by non-native people and growing up with identity issues and never feeling like she truly belonged. She looked fair skinned so her adoptive parents raised her as a non-native person. She knew that there was something wrong all her life. She has since found and reconnected with all her brothers who were also part of that sixties scoop. Miigwetch for sharing this issue. Janet
A Synthesis of Knowledge - An Educational Journey into Social Welfare in Canada
This thought provoking course took me on a journey of reflection, honesty, spirituality, truth, friendship, compassion, insight, failure, emotion, awareness, respect and collaborative teamwork.
Social Welfare in Canada is a philosophical concept, a set of principles to achieve solutions to social problems, a product of legislative documents that prescribe how income security and social services are to be administered, and a process that encompasses change and a framework for action.
This course opens a window into different facets of social issues experienced by the Canadian population. I truly enjoyed the Aboriginal content of the course and the group work associated with older adults in Canada. The opportunity to develop my own voice, to research and critically think in order to highlight the array of social issues impacting senior citizens specific to First Nations at the community level.
As I come from a social housing background, I was intrigued with the lecture by guest speaker, Linda Savory-Gordon with regard to the Social Welfare Theory. As I retain an Aboriginal worldview, it provided insight as to the different political ideologies underlining how other people view the world and how those ideologies impact on Canadian Politics in particularly, legislation specific to social welfare. Linda’s passion for a project that she is working on externally regarding the railway also sparked my attention as she mentioned that this was the only second time in history that the government required an Environmental Site Assessment, so I asked her simply out of curiosity, what was the first and she advised “ Ipperwash” .
The Ipperwash crisis is a sad piece within our history with the Ontario Government as it resulted in the shooting of Dudley George regarding a controversial land dispute. Former “Progressive Conservative” Premier, Mike Harris gained notoriety for his lack of leadership amongst other things. This piece led into a conversation with Linda in class about the former premier, Mr. Harris and how I recalled that he was instrumental in the “Common Sense Revolution” and how that key political slogan and neo liberal document influenced how Ontario works is delivered today in our society. This also contributed to the dismantling of the Welfare State from 1995 until 2002.
The importance of the history of social welfare, and the English Poor Laws was another insightful presentation that I enjoyed as it took you to the beginning to where it all began and how those laws are still relevant today. The deserving poor and the undeserving poor that was rooted within the “Statute of Labourers”. It is a fundamental premise of income security.
This was a rich learning experience as I gained tremendous respect for my fellow classmates as they were my audience through the blogging assignment. The exchange of our knowledge and research surpassed my expectations. It also provided a vehicle to advocate for those individuals who don’t have a voice and to bring forth awareness for those critical social issues, such as Caregiver support, Elder abuse and the prescription pill epidemic, the Social Determinants of Health and the relationship to poverty and diabetes, and the inequality of substandard living conditions on reserve.
Miigwetch,
Janet
REFERENCES
Hick, S. (2007). Social Welfare in Canada: Understanding Income Security (2nd ed.) Thompson Educational Publishing, INC.: Toronto, Canada
The Saga Continues
The Sixties Scoop
Government involvement in Anishinaabe family life
goes back generations. The legacy of removing children from their families and
communities, first through residential schools, and then through the child
protection system, continues to impact the Anishinaabe.
Patrick Johnston, author of the 1983 report Native
Children and the Child Welfare System, coined the term Sixties Scoop. It
referred to a time in the mid-sixties when social workers scooped almost all
newly born Anishinaabe babies and children into the child welfare system. In
most cases, it was done without the consent of families or bands. Johnston said
that during an interview with a social worker, who was crying, she told him the
phrase and that she was crying because she realized what a mistake it had been.
The Sixties Scoop refers a larger history, and not
to an open government history. Removal of Anishinaabe children existed before
the 1960s with the residential school system. The high numbers of Anishinaabe
children in the child welfare system increased in the 1960s when the children
were taken from their homes and placed, in most cases, into middle-class
Euro-Canadian families. Residential schools started to phase out in the 1950s
and 1960s as the public began to understand the devastating impacts on
families. Government authorities believed that Anishinaabe children would
receive a better education if they were in the public school system. In 1951,
an Indian Act amendment allowed the Province to provide federal services to the
Anishinaabe. Child protection was now included.
In the 1960s social workers did not have specific
training in dealing with Anishinaabe families. They were completely unfamiliar
with the culture and history of the Anishinaabe. Their belief of proper care
was based on middle-class Euro-Canadian values. When they did not see food in
the fridges or cupboards, they assumed the adults were not providing for the
children. They did not see that the families ate a traditional diet of dried
game, fish, and berries. The social problems, poverty, unemployment, and
addictions, reserve communities faced led the social workers to believe they
had a need to protect the children. Most times, Anishinaabe parents who lived
in poverty but provided caring homes had their children taken from them with no
warning and or no consent. It was not until 1980; The Child, Family, and
Community Services Act required social workers to notify the band council if an
Anishinaabe child was removed from the community.
Birth records were not allowed to be opened unless
the child and parent consented due to government policy. Many children who
suspected their heritage were unable to have it confirmed. In some cases, the
foster or adoptive parents told their children that they were French or Italian
instead. Children moved from home to home or lived in institutionalized care.
Physical and sexual abuse was not uncommon, but covered up. The lack of social
services and support for Anishinaabe families and the affected children led to
reluctance to acknowledge the abuse at the time. The Aboriginal Committee of
the Family and Children’s Services Legislation Review Panel’s report,
Liberating Our Children, describes the negative consequences for Anishinaabe
children: slave labour, physical, emotional, and sexual abuse, Anglo-Canadian
foster parents are not culturally equipped to create a positive environment for
Aboriginal self-image, and children are taught to demean those things about
themselves that are Aboriginal. At the same time, an identity crisis emerged
from the expectation of emulating normal child development by imitating the
role model behavior of the Anglo-Canadian foster or adoptive parents. This
identity crisis was unresolvable in this environment. This led to behavioral
problems which in turn led to alternative foster care or adoptions
relationships to break down. An Anishinaabe child cannot live up to the
assimilation expectations of the non-Aboriginal caretaker.
Children who grew up in conditions of suppressed
identity and abuse tend to eventually experience psychological and emotional
problems. The roots of these problems do not emerge until later in life when
they learned of their birth family or their heritage. Raven Sinclair, social
work professor, describes these experiences as creating huge obstacles in the
development of a strong and healthy sense of identity for the transracial
adoptee. Feelings of not belonging to either society can also create barriers
to reaching socio-economic equity.
Johnston did the first comprehensive statistical
overview of Aboriginal child welfare in 1983. The results showed that there was
a high number in of Aboriginal children in child welfare services. In 1985,
Justice Edwin Kimelman released No Quiet Place: Review Committee on Indian and Métis
and Adoptions and Placements, also known as The Kimelman Report, made 109
recommendations for policy change. He concluded that cultural genocide had
taken place in a systematic and routine manner. He found that the policy of
wholesale exportation, the Aboriginal children who were adopted out to American
families appalled him. He finished his report by expressing his thoughts on his
findings: a lack of sensitivity to children and families was revealed. When
families approached agencies for help and found what was being described as
being in the child’s best interest resulted in families being torn apart and
siblings separated. Social workers handled cultural patterns far different that
their own without preparation and without opportunity to gain understanding.
In her article, Identity Lost and Found: Lessons
from the Sixties Scoop, Sinclair stated that the involvement of the child
welfare system is not any less in the current era; the Sixties Scoop has
evolved into the Millennium Scoop. Canada helped draft the UN Convention on the
Rights of the Child in 1989, an international instrument that set out minimum
standards of human rights for children everywhere. In 2007, UNICEF reported
that Canada had been slow to honor its commitment to uphold those rights and
ensure the well-being of children. The report addressed the needs of Aboriginal
children in particular: improvements are urgently needed to ensure that
Aboriginal children have adequate housing, safe food and water, protection from
environmental contaminants and access to health care. The intricacies of
Aboriginal child welfare cannot be underestimated event though policy continues
to be reviewed and revised.
References:
Ball, Jessica (June
2008). Promoting Equity and Dignity for
Aboriginal Children in Canada. Institute
for Research on Public Policy Choices. IRPP Choices, Aboriginal Quality of
Life, Vol. 14, no. 7. Retrieved from: http://www.irpp.org/choices/archive/vol14no7.pdf
Fournier, Suzanne
and Crey, Ernie (1997). Stolen
from Our Embrace. Vancouver:
Douglas & McIntyre Ltd.
Hanson, Eric. The Sixties Scoop and Aboriginal Child
Welfare. Retrieved from:
http://indigenousfoundations.arts.ubc.ca/home/government-policy/sixties-scoop.html
Kimelman, Edwin C
(1985). No quiet place: final
report to the Honourable Muriel Smith, Minister of Community Services / Review
Committee on Indian and Métis Adoptions and Placements. Manitoba. Review
Committee on Indian and Métis Adoptions and Placements.
Pivot Legal Society
(2008). Broken
Promises: Parents Speak Out about B.C.’s Child Welfare System. Pivot Legal Society. Retrieved
from: http://www.pivotlegal.org/Publications/reportsbp.htm
Sinclair, Raven
(2007). Identity Lost and Found: Lessons From
the Sixties Scoop. First
Peoples Child and Family Review.
White, Lavina and
Jacobs, Eve (1992). Liberating
Our Children Liberating Our Nations. Report of the Aboriginal Committee Community
Panel Family and Children’s Services Legislation Review in British Columbia.
Chi-Miigs,
Kimberly
Thursday 13 December 2012
Damned if You Do, Damned if You Don't
On and Off the
Reservation; By Force and By Choice
My maternal great
grandmother lived on land that was accessible only by walking in. She spoke
about the times that she walked out to catch the train to come to town for supplies.
My grandmother lived on the Mississauga First Nation. My mother grew up in
Sault Ste. Marie. I live here as well. My paternal great grandmother lived on
Thessalon First Nation, until the government reduced the size of the reservation.
She no longer lived on the reservation because the borders were changed. My
grandmother and father lived in the town of Thessalon. My father did not want
his young family to be anywhere near the reservation. What was the basis of
his strong feelings against living on the reserve?
What is a reservation? The Indian Act describes an Indian Reserve as
a tract of land set aside under the act and treaty agreements for the exclusive
use of an Indian band. Their members possess the right to live on reserve
lands, and band administrative and political structures are usually located
there. These lands are not owned by bands, but held in trust for bands by the
Crown. The Indian Act grants the Minister of Indian Affairs authority over much
of the activity on reserves.
How did these reserves start out? Prior to Confederation and the Indian Act, the
colonial drive to civilize the Anishanaabe by introducing them to agriculture
and religion, this lifestyle was based on private property. As early as 1637, the government funded churches
run by missionaries, with land to be held for the Indians who were their responsibility.
This would become the rough model for subsequent reserves in Canada. In the 19th century, the Robinson
Treaty in Ontario, included provisions for the creation of reserves. The Anishinaabe agreed to share lands and
resources with settlers in exchange for the guarantee the traditional
activities such as hunting and fishing would continue undisturbed. The Anishinaabe
understood that the lands and their practices would be respected and that they
would not be confined within such a small space indefinitely. Indian agents told
the Anishinaabe that the reserve system was to encourage agriculture. Many Anishinaabe
found that they were moved to land unsuitable for agriculture, rocky areas with
poor soil quality or steep slopes. Settlers took the most fertile lands for
themselves. Later, Indian agents used the Anishinaabe’s minimal agricultural
production to move the boundaries of reserve lands, making them smaller again.
What happened on reserves? Reservation creation impacted all aspects of
Anishinaabe life. On a fundamental level the reserve system was a government
sanctioned displacement of the Anishinaabe. It divided up land and Nations that
existed for thousands of years. Families, houses, and clans who hunted and
gathered together for generations were joined with other families and houses that
disrupted social networks and kinship systems that determined who could hunt,
fish, and gather in particular areas.
What kind of houses did they live in? The government sponsored the construction of
housing on reserves. The houses were designed with the Western nuclear family
in mind. These houses could not accommodate larger, more extensive Anishinaabe
families. They were built on small government budgets that were not well built.
The houses were another way to break families apart.
Was there anything else impacting the Anishinaabe
families? In 1880, the government
established the residential school system across Canada. Indian agents and missionaries,
forcibly and without consent, took children away from their families and
familiar surroundings. In 1920, under the act, it was mandatory for every
Indian child to attend a residential school and it was illegal for them to
attend any other educational institution. Control of the lives of Anishinaabe
went beyond the residential school system. Starting in the 1960s and into the
1980s, large numbers of Anishinaabe children were forcibly and without consent,
taken from their families and communities and placed in foster care. Many of these
children were adopted into non-native families in Canada. This practice was
termed the “Sixties Scoop” by Patrick Johnson in his 1983 report Native
Children and the Child Welfare System. The child welfare system operated under
the same principles of the residential school system: it assumed that Anishinaabe
parents could not provide appropriate homes or upbringing for their children
and that the disorganised nature of reserve communities required that the
children be removed.
What are the ongoing effects of these policies? The forced assimilation policies of the Anishinaabe
are prime sources of poor health and devastating social consequences. These
include individual identity, mental health, structure and integrity of
families, communities, bands, and nations. Narrative and life histories tell us
that the residential school experience has had continuing psychological,
social, and economic effects on survivors. Trans generational effects of the
residential schools include: the structural effects of disrupting families and
communities; poor parenting skills based on experience in punitive
institutional settings; emotional response with little or no warmth and intimacy
in childhood; repetition of physical and sexual abuse; loss of knowledge, language,
and tradition; and systematic devaluing of Anishinaabe identity. These effects have
led a loss of individual and collective self-esteem, to individual and
collective disempowerment, and the destruction of communities.
How do others look at Anishinaabe? Forced assimilation has also had an effect on
how the rest of the population look at Anishinaabe. Popular media still show
the stereotypes of savage and drunken Indian. Racism still exists, though often
subtle. The continued lack of historical awareness of the Anishinaabe’s
experience with colonization and the continuing impact on their well-being and
social options is part of the problem. Anishinaabe efforts at self-governance
are slowed by government bureaucracy.
Where do the Anishinaabe live now? In an
article posted on line through CBC News Manitoba, Joseph Quesnel wrote that
urbanization is inevitable and that people move where there is opportunity. The
article also reported that the people who live on reserves earn less money and
have social problems that include alcoholism, domestic abuse, and suicide. Anishinaabe
report that the high cost of living, lack of jobs, and poor housing are the
reasons they will not go back. Off reserve living provides a better life for Anishinaabe
because of access to resources, education, and opportunities.
What was the basis of his strong feelings against
living on the reserve? The
Anishinaabe were forced onto reservations by Indian agents. Land that was of
little value to the agricultural system they were supposed to implement. Land
that had boundaries that kept shrinking, effectively removing some people from
the reservation. Reservations and rules of travel outside the boundaries
enforced by the Indian agents broke the bonds of social networks and kinship
systems that the Anishinaabe relied on for thousands of years. Hunting,
fishing, and gathering practices were disrupted by the implementation of the
Indian Act. Cheap housing designed for Western families did not fit the extended
families of the Anishinaabe. The government’s attempt to “take the Indian out
of the child” included the practice of the residential school and the “sixties
scoop”. The negative stereotype of the
Anishinaabe and the racism shown to the people continue due to lack of knowledge
of the history of the Anishinaabe. Whether
we live on the reserve or off, the Indian Act, and other policies that govern the
Anishinaabe have given us a life riddled
with many huge problems. The term “damned if you do, damned if you don’t” certainly
applies in the case of live on the reserve or live off the reserve.
Resources:
Harris, Cole (2002). Making Native Space: Colonialism,
Resistance, and Reserves in British Columbia. Vancouver: UBC Press, 291. Retrieved from: http://indigenousfoundatins.arts.ubc.ca/?id=8356
Johnston, Patrick (1983). Native Children and the Child Welfare System. Publisher:
Canadian Council on Social Development. Ottawa, Ontario
Miigwich: Kimberly
Wednesday 12 December 2012
Blog 5 - Bonus
Aging
My final blog will explore the ideologies of the aging in Canada. Aging is the accumulation of changes in a person overtime. Aging in humans refers to a multi-dimensional process of physical, psychological and social change. Some dimensions of aging grow and expand overtime. Research shows that late in life, potential exists for physical, mental and social growth and development. Aging is an important part of all human societies reflecting the biological changes that occur, but also reflecting culture and societal conventions.
Age is measured "chronologically, and a person's birthday is often an important event, however, the term aging is ambigeous. I was part of the older adult group in class and many different topics were mentioned in the blogs and the final presentations. Their are so many social issues that I didn't even realize were affecting the elderly such poverty, elder abuse, health - mentally and physically, neglect, poor living conditions etc. The presentations were an example of the social problems in many different groups of people.
Differences are sometimes made between populations of elderly people. Divisions are sometimes made between the young old (64-74), the middle old (75-84) and the oldest old (85+). However problematic this is, chronological age does not correlate perfectly with functional age, i.e. two people may be of the same age, but differ in their mental and physical capacities. Each nation, government and non-government organizations has different ways of classifying age. Population aging is on the increase in the number and proportion of older people in society. Population aging has three possible causes such as, migration, longer life expectancy (decreased death rate) and decreased birth rate.
Aging has a significant impact on society. Young people tend to commit most crimes, they are more likely to push for political and social change, to develop and adopt new technologies, and to need education. Older people have different requirements from society and government as opposed to young people, and frequently differing values as well. Older people are far more to vote in many countries whereas, the young are forbidden from voting, the aged have comparitively more political influence.
In conclusion, I would just like to say that the blogs in each group were very informative. The older adult group had especially lot of patience for me while I had faced a family emergency during this past semester. Thanks to everyone for all the teachings.
Meegwetch,
Arlene
References: www.enwikipediaorg.wiki
G.R. Wellness Centre pamphlets
Tuesday 11 December 2012
Home Care Services Within Aboriginal Communities With Females being the primary care givers.
Home Care Services Within Aboriginal Communities With Females being the primary care givers.
-More Involvement in homecare polies!
Women have always been the primary caregivers within our families and often times we overlook their importance. I particularly wanted to focus on the role that Anishaabe women play in taking care of the elderly within their families and the importance of having their voice within the health system.
Anishabe women have played an important role as care providers and healers within their communities and families (Prokop, Haug, Hogan, McCarthy & Lorraine, 2004). Caregivers is a title giving to those who take care of others and according to characteristics of family/Friends care networks of frail seniors article most caregivers comprise of younger females that are geographically proximate. They comprise of in higher proportions of women who are kin (Fast, Keating, Otfinowski & Derksen, 2004).
While reading the Aboriginal women and home care article it focused particularly on the focus of home care and how this helps continue culture as well as traditions. It also mentioned “ the vision of the elders, handicapped and chronically and acutely ill, is to continue to live productive, useful lives in their homes, close to their families, in their communities (Prokop, Haug, Hogan, McCarthy & Lorraine, 2004).
A great focus within this topic was the need for the Anishaabe view within the health care system in Canada, which would combat the higher systemic discrimination they face (Prokop, Haug, Hogan, McCarthy & Lorraine, 2004). This would be important because they would not just be “subjects of home care policy and program development” but would take an active role to “in programing shaped by their culture, values, aspirations, healing gifts, vision and understanding of health” (Prokop, Haug, Hogan, McCarthy & Lorraine, 2004).
Having this involvement within programing I think would mirror the social democrat ideology of everyone having equal chances especially in public welfare. This would be an investment in the people and would be a greater result for the communities involved. It is not enough to just have programing if it does not benefit they people in which it is ment. Especially the Anishaabe community which already face many other inequalities.
Hoda
References:
Fast, J., Keating, N., Otfinowski, P., & Derksen, L. (2004). Characteristics of family/friend care networks. Canadian Journal of Aging, 23(1), 5-19.
Prokop, S. T., Haug, E., Hogan, M., McCarthy, J., & Lorraine, M. (2004). Aboriginal women and home care. In K. R. Grant, C. Amaratunga, P. Armstrong, M. Boscoe & A. Pederson (Eds.),Caring, Home Care,and Unpaid CaregivingRetrieved from http://books.google.ca/books?hl=en&lr=&id=sUUOvkyRsKcC&oi=fnd&pg=PA147&dq=aboriginal women and home care&ots=ClPFPa-Srv&sig=vWt-_mVYmJfjTYC3bhWiAWXrRoc
Depression Amongst Older Adults
As I was going through my research on depression in the later stages of life it really dawned on me how vulnerable older adults are, I especially sat back and looked at my own community and how the added language barrier and stigma about mental illness within the Somali community would make it extremely hard on elderly people facing depression.
Depression is one of the most common mental health problems amongst the increasing elderly community. Its varied presentation in symptoms is sometimes hard to distinguish between the many other illnesses and symptoms that affect the elderly (wasylenki,1980). These varied presentations in symptoms can sometimes be masked by other illnesses that come with old age, such as “tiredness, fatigue and lack of energy” (Wasylenki. 1980). To add to this, “somatic pain” which is ones relating directly with the body and separate from the mind makes it more difficult to treat because they tend to focus on those symptoms instead of the underlying mood disorder (Wasylenki, 1980).
Depression is one of the most common mental health problems with the elderly community and it affects not only our elders but also their families due to the increased care that they will need putting a higher strain on the families (Wiese, 2011). “There is also often a tendency for people to see their symptoms as part of the normal aging process, which they are not. Depression in the elderly still goes undertreated and untreated, owing in part to some of these issues” (Wiese, 2011). Fortunately depression can be treated rather successfully but the key is to the diagnoses.
While looking at how political ideologies might impact the issue I came across the article " Depression and mental health in neoliberal times". The article talks about this neoliberal view of "responsibilization" of our communities, which basically means putting the responsibility of caring for those who are mentally ill on the individuals, families, communities and workplaces with the main interest being the reduction of public spending on services and supports (Teghtsoonian, 2009). This reflects the main idea of neolibralism in that it wants to put responsibility of the individuals instead of the government.
Thinking of my community and my grandmother who use to live with us, my own community doesn’t often speak about mental health because of the stigma associated with it, I recognize that not many elderly would get treated even if they do have symptoms of depression. I also thought about the fact that there is an increase hassle of not being able to understand the doctor. This language barrier would leave no room for privacy even if they an elderly person might want to see a doctor.
Hoda
References:
Wasylenki, D. (1980). Depression in the elderly . Canadian Medical Association Journal, 122, 525-532.
Wiese, B. S. (2011). Geriatric depression: The use of antidepressants in the elderly. British Columba Medica Journal, 53(7), 341-347.
Teghtsoonian, K. (2009). Depression and mental health in neoliberal times: A critical analysis of policy and discourse. Social Science & Medicine, 69(1), 28-35.
Monday 10 December 2012
Final Words (Bonus)
Age friendly cities and communities --> Check it out!
I have learned a
lot in this course about older adults living in Canada; particularly in the
North and in First Nations communities. Through reading the thoughts, ideas,
and concerns of my fellow group members I have learned a great deal more than I
would have through my own writing. The blogging assignment was effective in that
it gave voice to everyone’s individual perspective so that as students we could
understand how others perceived similar issues.
Canadians face a
number of challenges as they age. With the increasing number of older adults in
Canada, it will be essential to create communities that are not defined by age but
supportive of it. Health services, infrastructure, financial security, and
community awareness are necessary in supporting the rising number of older adults
across Canada. I wanted to wrap up the course on a positive note. I would like
to share an initiative for “age friendly communities” that I think is quite beautiful
in its intention.
The World Health
Organization (WHO) and the Public Health Agency of Canada have presented a
united front in building age friendly communities. The foundation of this
community building project is based on the concept of active ageing which
involves creating the infrastructure and social inclusion that supports the
process of ageing. Reaching these goals involves awareness building and strategic
planning at the local level in various cities and communities. Active ageing is
determined by a number of key factors in the community such as economic,
social, personal, behavioural, and physical determinants as well as health and
social services (Plouffe, 2011). As individuals we can contribute to making our
own communities age friendly by being aware of our own biases about older
adults and by working to develop positive relationships to the individuals who
are ageing in our community.
I would like to sincerely thank everyone who
has shared their thoughts, research, and creativity throughout the semester!
-
Kayla Tessier
References
Plouffe, L. (2011). Age-friendly cities and
communities: WHO and Canadian initiatives. Public
Health Agency of Canada. Retrieved from http://www.queensu.ca/sps/events/conferencesandworkshops/qiisp/201112/videospresentations/LouisePlouffe.pdf
BONUS POST
Throughout the semester I have been exposed different policies, views, and laws/acts made that have affected people worldwide, and more specifically impacted the way older adults live their day-to-day lives. The different viewpoints/lenses like neo-liberalism, marxism, feminism, socialism, neo-conservatism, and social democracy, all have different standpoints on society and what they believe most important/valuable. They affect how individuals within a community think and can shift their values, beliefs, and their social norms. In relation to older adults, these lenses have swayed the perception of older adults within their communities, and it either becomes easier or more difficult for them to obtain certain aspects of their lives. For example, old age pensions, old age home security, retirement and work plans, and education. These are just a couple hardships that older adults can face on a regular basis.
It was also interesting to learn about how much there is that affects older adults to frequently, and most of society doesn't even notice. Mainly around the fact of discrimination, which is a huge part of why older adults struggle so much within the community. They face discrimination in the workplace, in relations to health care, housing, and financial needs. You would think that society would want to help and support the older adults after their contribution to the community for so many years. It only makes sense that that would be the case, but that would be in a perfect world. In today's society, people want what's best for them, and they will do what they need to in order to achieve the greatest they can. And at the end of the day, it is particular minority groups like older adults who get the short end of the stick. I think it's important to learn these discriminatory actions at an early age so we can become aware of them now, in order to do something about it in the future.
I have taken a lot away from what this course has taught me, and all the research along the way for my particular group. It was also interesting to read other blogs and their posts, and how these types of lenses affected their particular group. I believe this has been very informative for me, and will be useful as fall back information in my future towards my career option. I believe that more people need to become aware of the hardships faced by many minority groups in Canada so we are able to build a stronger and more wiser community around us.
-Amy
It was also interesting to learn about how much there is that affects older adults to frequently, and most of society doesn't even notice. Mainly around the fact of discrimination, which is a huge part of why older adults struggle so much within the community. They face discrimination in the workplace, in relations to health care, housing, and financial needs. You would think that society would want to help and support the older adults after their contribution to the community for so many years. It only makes sense that that would be the case, but that would be in a perfect world. In today's society, people want what's best for them, and they will do what they need to in order to achieve the greatest they can. And at the end of the day, it is particular minority groups like older adults who get the short end of the stick. I think it's important to learn these discriminatory actions at an early age so we can become aware of them now, in order to do something about it in the future.
I have taken a lot away from what this course has taught me, and all the research along the way for my particular group. It was also interesting to read other blogs and their posts, and how these types of lenses affected their particular group. I believe this has been very informative for me, and will be useful as fall back information in my future towards my career option. I believe that more people need to become aware of the hardships faced by many minority groups in Canada so we are able to build a stronger and more wiser community around us.
-Amy
Friday 7 December 2012
Diabetes
Diabetes is a common disease on First Nations communities, it usually targets the elderly and the middle-aged, but is now targeting a small group of younger people. It is a genetic disease which means if one of your parents have had it than you are prone to get it at some point in one's life. People usually develop type 1 diabetes before their 40th year, often in early adulthood or even teenage years. Native people usually do not eat healthy meals or have poor living conditions which contribute alot to this disease, not exercising is another main factor along with obesity.
Diabetes mellitis describes a group of metabolic disease in which the person has high blood glucose (blood sugar) either because insulin production is inadequate, or because the body's cells do not respond properly to insulin, or both. Patients with high blood sugar will typically experience polyuria (frequent urination), they will become increasingly thirsty (polydipsia) and hungry (polyphagia). People may be able to control diabetes symptoms usually by losing weight, following a healthy diet, doing plenty of exercise and monitoring their blood glucose levels. Experts are not completely sure why, but say that as we age we tend to put on weight and become less physically active.
With lack of care for the elderly on First Nations it is hard to maintain a healthy diet. If they had more programs such as meals on wheels with the right dietary foods from Canada's food guide we may be able to stabilize this disease. Our health professionals on-reserve don't visit the elders on a regular basis to ensure that they are eating right. Many of the elders have to rely on family members to cook and buy groceries.
This disease seems to target people of Middle Eastern, Africa, South Asian and North American Native descent at higher rates than the white population. Over the past decade however, this disease has become an epidemic in North America. We need more strategic planning and promotion of healthier living on and off reserves.
Meegwetch,
Arlene
References: www.symtomfind.com/diabetes
Canadian Diabetes Association
What It Means To Be An Older Adult In Canada: Marxist View
The basis of defining of how older adults live in Canada is found while studying ageism and how they are affected by this simple term. Many have a hard time accepting the aging of people because we are living in a society that fights aging to vigorously. There are many programs in place in Canada, and over the world (the prospect of aging has taken over peoples ideas and philosophies) that are trying to shine the light on the positives of aging. One example of this is the European Union's Healthy Aging Project, who stated: "Older people are an intrinsic value to society. Many older people live a most meaningful life and are a resource for society. They contribute to society, work in a paid or unpaid capacity as volunteers, care for family members and friends, and carry out informal work in organizations and associations" (Keon, 2009). If more people were able to get a hold of this idea then we are able to possess a more positive outlook towards older adults and would be more eager to care for them and provide better services for them.
Dealing with the aging in Canada is dealing with the stereotype it sets on older adults. Ageism is an act of discrimination towards older adults that deals with making assumptions about capacity, ignores the older person's wishes, and can sometimes treat the older adults as children (Keon, 2009). For some reason people cannot come to the conclusion that older adults can be useful to society even in their circumstances. The fact that they are mistreated and underprivileged is a major concern and personally does not sit right with me. All of these major concerns such as pensions, workplace, health benefits, accessibility, etc., are primitive issues that concern society in aiding older adults.
When looking at this issue from the marxism perspective, it is easy to see where the discrimination comes from in our society. Marxism deals with the idea that people are on top because they worked for it, and those on the bottom deserve to be because they didn't meet society's requirements. In Marxism the most important features in society are its economic classes and their relations to one another (McCarthy, 1995). Perhaps society has such a hard time assisting older adults because they have an underlying marxist views. We can't deny this fact; people will always strive to be on the top, because they believe they deserve it and will do what they can in their power to achieve those goals. There is a focus on themselves and not others, particularly why older adults have such a hard time achieving equality in society.
-Amy
References:
Dealing with the aging in Canada is dealing with the stereotype it sets on older adults. Ageism is an act of discrimination towards older adults that deals with making assumptions about capacity, ignores the older person's wishes, and can sometimes treat the older adults as children (Keon, 2009). For some reason people cannot come to the conclusion that older adults can be useful to society even in their circumstances. The fact that they are mistreated and underprivileged is a major concern and personally does not sit right with me. All of these major concerns such as pensions, workplace, health benefits, accessibility, etc., are primitive issues that concern society in aiding older adults.
When looking at this issue from the marxism perspective, it is easy to see where the discrimination comes from in our society. Marxism deals with the idea that people are on top because they worked for it, and those on the bottom deserve to be because they didn't meet society's requirements. In Marxism the most important features in society are its economic classes and their relations to one another (McCarthy, 1995). Perhaps society has such a hard time assisting older adults because they have an underlying marxist views. We can't deny this fact; people will always strive to be on the top, because they believe they deserve it and will do what they can in their power to achieve those goals. There is a focus on themselves and not others, particularly why older adults have such a hard time achieving equality in society.
-Amy
References:
"Canada's Aging Population: Seizing the Opportunity ." Special Senate Committee on Aging Report. N.p., n.d. Web. 7 Dec. 2012. <www.parl.gc.ca/Content/SEN/Committee/402/agei/rep/AgingFinalReport-e.pdf>.
"Marxism (27-Aug-2008)." Formal Reasoning Group . N.p., n.d. Web. 7 Dec. 2012. <http://www-formal.stanford.edu/jmc/progress/marxism.html>.
Older Adults in the Canadian Workforce: EAPs and Training from a Liberal Perspective
The aging baby
boomer generation creates shifts in the labour market. These shifts call
attention to the need for increased support of this population in the workforce
to ensure well-being and success at work. Between 2001 an 2009, the proportion
of older adults in the Canadian workforce (aged 55 and up) has grown from 10
percent to 17 percent. Stats Canada projects that this figure will rise to 24
percent by 2021 (Statistics Canada, 2011).
Older adults in
the Canadian workforce experience higher levels of personal and workplace
stress which are increasing over time. They also experience more conflict and
relationship problems in the workplace. Finally, they are less likely to access
Employee Assistance Programs (EAP) than their younger counterparts (Fairlie,
2004). EAPs developed in the 1940s out of industrial alcoholism programs. Today
they are used as support programs in the workplace that cover a broad range of
areas including work-related stress, addiction, personal stress, conflict, relationship
challenges, and any other factors that may hinder an individual’s success in the
workplace (Canadian Centre for Occupational Health and Safety, 2009).
Through liberal
ideology, high employment in Canada is ideal. Supporting the labour force keeps
productivity high which perpetuates the success of the markets. One with a liberal
perspective would concede that we can live successfully under a capitalist
system; however, the government should step in to give those who fall through
the cracks a hand up (Mullally, 2007). Although for the most part, a residual approach
to welfare is taken when working through a liberal ideology, it appears that a
fair amount of attention would be drawn to issues of employment. It could be
argued then, through this lens, that EAPs are of benefit to various sectors. By
accounting for the challenges of aging, and by working to remedy some of the
disparities present between age groups, the production and success of the
workforce is upheld.
Older workers
contribute immensely to a workplace. With age, creative problem-solving, conscientiousness,
emotional stability, and leadership become honed skills. With age, absenteeism
falls and job satisfaction rises (Fairlie, 2004). Older workers thrive when the
workplace supports them by accounting for the challenges that they may be
facing (Fairlie, 2004). Some of these challenges are based on the changing
environment in the workplace brought on by the rise in technology (Fairlie,
2004). These changes are visible across Canada in nearly every sector. Other challenges
are linked to personal stress due to the loss of loved ones and increasing
health problems (Fairlie, 2004). Another significant challenge is associated
with ageism. In one year, between 2001 and 2002, the reported complaints of
work place harassment due to ageism rose by 71 percent. Older adults in the
workplace are often perceived to be lower in productivity, slower in decision
making, resistant to change, and slow to learn. Evidence suggests that this is
not the case. Even with radical changes in technology and the expectations of
faster and more intensified work, older workers are as productive as their
younger counterparts with the appropriate training (Fairlie, 2004).
To ensure the
well-being and success of older Canadians in the workforce, more attention
should be given to encouraging older workers to access EAPs. Currently, younger
workers access EAPs for fairly minor complaints, whereas older workers only
access them when significant challenges are present (Fairlie, 2004). More
attention should also be given to appropriate training and programs that help
older workers adapt to new technologies. The value of older workers is tremendous.
They bring wisdom, knowledge, and experience to the table. These qualities
should not be undermined. The workers who possess these qualities should not be
left stranded. Finally, as young workers, we should be aware of what we have to
gain from our older colleagues in the work place and we should be cognizant of
our own biases about older adults at work.
Thank you,
-
Kayla T.
References
Canadian
Centre for Occupational Health and Safety, (2009). Employee assistance programs
(EAP). Retrieved from website: http://www.ccohs.ca/oshanswers/hsprograms/eap.html
Fairlie,
P. (2004). The aging workforce: An EAP’s perspective. WarrenShepell Research
Group, 3 (6), 1-7. Retrieved from http://www.morneaushepell.com/_brochures/reports/ir_agingpop_enREPORT.pdf
Mullally,
B. (2007). The new structural social work. (3rd ed.). Oxford
University Press.
Statistics
Canada, (2011). Study: Projected trends to 2031 for the Canadian labour force.
Retrieved from website: http://www.statcan.gc.ca/daily-quotidien/110817/dq110817b-eng.htm
Thursday 6 December 2012
Senior's homelessness, physical security and income security, a hierarchy of needs...
I have always been a strong advocate and a voice of compassion for the social inequality for the housing crisis faced by our people, especially for our senior citizens! The Federal Government has a fiduciary responsibility to address our housing needs. (Aboriginal Roundtable to Kelowna Accord, Aboriginal Policy Negotiation [ARKA, 2004-2005]) [NAHA, 1993]. Their constant desire to “pass the buck’ is transparent in our sub-standard living conditions in all of our communities across Canada.
Our First Nation communities do not have the financial resources to build sustainable housing for our aging population. (AOKFN, 2011) We need housing stock that is designed specifically to meet their needs. Housing policies at the band level do not recognize their housing needs and is solely based on the needs of families with children (AOKFN, 2011). There is ageism and discrimination within our current practices.
A majority of seniors reside with their families due to the lack of affordable housing on reserve (CMHC, 2008) and the lack of income security. This creates overcrowding which results in a variety of social problems and sick home syndrome (UCCMM, 2011). There is also a new trend where some tend to move from house to house sleeping at friends or neighbor’s homes due to a wide range of social issues encountered by their children.
Based on Maslow’s hierarchy of needs, basic needs for physical survival is fundamental which must be achieved and satisfied in a sequence to advance to the highest level of satisfaction. (Maslow, 1968). (P Ebersole, PA Hess, AS Luggen, 1998) As their needs for basic survival are not being met, they themselves are going through a downward spiral of addiction issues. Gambling and alcohol addictions are so prevalent with our older population. (Ladd, GT, Mulina, Kerins, Petry, 2003). A sadness enters my heart when I see the destructive path that are seniors walk upon when they don’t have a place to rest their body, mind and spirit. They truly need a place to call their own.
Senior Citizens in my community do not have a private pension and live on a fixed income of Old Age Security, GIS and Provincial Territorial supplements. The combined income is little over $1000.00 per month. (Hick, S. 2007). It’s very difficult for them to maintain the cost of a house. The hydro and fuel costs in the north are significantly higher and would take up a majority of their income. Housing options are quite limited or none whatsoever due to affordability and availability (UCCMM 2011).
In order to address both issues we need to build rent geared to income housing in our communities that are inclusive of their special needs, such as home adaptations that address physical limitations. The explosive youth population (Statistics Canada, 2008) is creating a huge impact on reserve and our seniors are going to be left at the curb if our local leaders simply focus on that demographic. We must also pressure the Federal Government and Canada Mortgage and Housing Corporation, the National Housing Agency to combat the housing crisis faced by our senior citizens in all our First Nations across Canada.
Aundeck Omni Kaning First Nation - Housing Policy and Caldwell & Caldwell Audit Presentation
Brown & Hannis, Community Development - Maslow 1968
CMHC Research Highlight - Impacts of Aging of the Canadian Population on Housing and Communities Retrieved from: htpp://www.cmch.ca/researchdivision/agingofthecanadianpopulation.html
Ebersole, P., P.A. Hess, Luggen, AS, - Towards Healthy Aging – human needs and nursing response
Hick, S. - Social Welfare in Canada, Understanding Income Security, 2nd Ed.
Journal of Geriatric Psychology & Neurology – Ladd, G. T., Mulina, Kerins, Petry
Statistics Canada, 2008
Teach First Nations to build their own homes: Retrieved from: htpp://www.cbc.ca/news/canada/story/2011/12/02/f-firstnations-housing.html
National Chief, Atleo was instrumental in teaming up with celebrity home builder, Mike Holmes on a joint initiative to create a housing project on the Whitefish Lake First Nation in Ontario. The article written by the CBC quoted a response from the celebrity home builder “If we include them in the build – we teach them new theory, which is what I am doing in Whitefish Lake – If we do this, they’ve done it themselves (CBC, 2011) ".This certainly reflects a liberal ideology. Education is key!
Our First Nation communities do not have the financial resources to build sustainable housing for our aging population. (AOKFN, 2011) We need housing stock that is designed specifically to meet their needs. Housing policies at the band level do not recognize their housing needs and is solely based on the needs of families with children (AOKFN, 2011). There is ageism and discrimination within our current practices.
A majority of seniors reside with their families due to the lack of affordable housing on reserve (CMHC, 2008) and the lack of income security. This creates overcrowding which results in a variety of social problems and sick home syndrome (UCCMM, 2011). There is also a new trend where some tend to move from house to house sleeping at friends or neighbor’s homes due to a wide range of social issues encountered by their children.
Based on Maslow’s hierarchy of needs, basic needs for physical survival is fundamental which must be achieved and satisfied in a sequence to advance to the highest level of satisfaction. (Maslow, 1968). (P Ebersole, PA Hess, AS Luggen, 1998) As their needs for basic survival are not being met, they themselves are going through a downward spiral of addiction issues. Gambling and alcohol addictions are so prevalent with our older population. (Ladd, GT, Mulina, Kerins, Petry, 2003). A sadness enters my heart when I see the destructive path that are seniors walk upon when they don’t have a place to rest their body, mind and spirit. They truly need a place to call their own.
Senior Citizens in my community do not have a private pension and live on a fixed income of Old Age Security, GIS and Provincial Territorial supplements. The combined income is little over $1000.00 per month. (Hick, S. 2007). It’s very difficult for them to maintain the cost of a house. The hydro and fuel costs in the north are significantly higher and would take up a majority of their income. Housing options are quite limited or none whatsoever due to affordability and availability (UCCMM 2011).
In order to address both issues we need to build rent geared to income housing in our communities that are inclusive of their special needs, such as home adaptations that address physical limitations. The explosive youth population (Statistics Canada, 2008) is creating a huge impact on reserve and our seniors are going to be left at the curb if our local leaders simply focus on that demographic. We must also pressure the Federal Government and Canada Mortgage and Housing Corporation, the National Housing Agency to combat the housing crisis faced by our senior citizens in all our First Nations across Canada.
Miigwetch, Janet
REFERENCES
Aboriginal Roundtable to Kelowna Accord – Aboriginal Housing Negotiation
(Citation) The National non-reserve Aboriginal Housing Strategy
CMHC Research Highlight - Impacts of Aging of the Canadian Population on Housing and Communities Retrieved from: htpp://www.cmch.ca/researchdivision/agingofthecanadianpopulation.html
Ebersole, P., P.A. Hess, Luggen, AS, - Towards Healthy Aging – human needs and nursing response
Hick, S. - Social Welfare in Canada, Understanding Income Security, 2nd Ed.
Journal of Geriatric Psychology & Neurology – Ladd, G. T., Mulina, Kerins, Petry
Statistics Canada, 2008
CMHC Research Highlight – Impacts of the Aging of the Canadian Population on Housing and Communities
United Chiefs & Councils of Mnidoo Mnising- Mnaadmadzwin Helath Report & Technical Unit Housing Report 2011
Teach First Nations to build their own homes: Retrieved from: htpp://www.cbc.ca/news/canada/story/2011/12/02/f-firstnations-housing.html
Wednesday 5 December 2012
Older Adults -- Aging in Canada: Older Adults -- Aging in Canada: Older Adults--Eut...
Older Adults -- Aging in Canada: Older Adults -- Aging in Canada: Older Adults--Eut...: Older Adults -- Aging in Canada: Older Adults--Euthanasia; Taking Life for Granted ... : Older Adults--Euthanasia; Taking Life for Granted ...
Older Adults -- Aging in Canada: Older Adults -- Aging in Canada: Older Adults--Eut...
Older Adults -- Aging in Canada: Older Adults -- Aging in Canada: Older Adults--Eut...: Older Adults -- Aging in Canada: Older Adults--Euthanasia; Taking Life for Granted ... : Older Adults--Euthanasia; Taking Life for Granted ...
Older Adults -- Aging in Canada: Older Adults--Euthanasia; Taking Life for Granted...
Older Adults -- Aging in Canada: Older Adults--Euthanasia; Taking Life for Granted
...: Older Adults--Euthanasia; Taking Life for Granted Euthanasia can be defined as the act of a merciful, relatively painless killing of a te...
A thought provoking article, Jenna. Euthanasia is not a topic that Anishnaabe people discuss. I have somewhat of an awareness of the issue as there have been some high profile cases that have been profiled in the news in the United States. Our culture belives in the rights of living, the dead and the unborn. So it's very difficult to fathom. Miigwetch for sharing. Janet
...: Older Adults--Euthanasia; Taking Life for Granted Euthanasia can be defined as the act of a merciful, relatively painless killing of a te...
A thought provoking article, Jenna. Euthanasia is not a topic that Anishnaabe people discuss. I have somewhat of an awareness of the issue as there have been some high profile cases that have been profiled in the news in the United States. Our culture belives in the rights of living, the dead and the unborn. So it's very difficult to fathom. Miigwetch for sharing. Janet
Friday 30 November 2012
Elderly Abuse
Elder Abuse refers to the violence, mistreatment or
neglect that older adults living in either private residences or institutions
may experience at the hands of their spouses, children, other family members,
caregivers, service providers or other individuals in situations of power or
trust. Elder Abuse also includes older adults abused by non-family members who
are not in a position of power or trust and self-neglect. There are many
different forms of elder abuse including neglect (self or by others), physical,
sexual, psychological, emotional, economic / financial, and institutional
abuse. The stress associated with abuse can lead to physical and mental health
problems such as stroke, anxiety, depression, heart attack, etc. (“Elder Abuse -
Royal Canadian Mounted Police,” n.d.).
Research by academics, Statistics Canada and
seniors' advocates suggests that almost one of every 10 older Canadians experiences
some form of abuse. However, much of it goes un-reported. Statistics Canada said
in 2009 that about seven in ten crimes against older Canadians are not reported
to police, mainly because the victims didn't think they needed help (“Elder
Abuse: Canada's Federal Government To Introduce Stiffer Sentences,” n.d.).
The liberal ideology
promotes equality and equal opportunities for all people living in society.
Many older adults are being taking advantage of due to their assumed inability
to defend themselves and the high level of dependency they have on others.
Everyone in society is equal, and no one should feel controlled or threatened
by another individual. The value of human life cannot be measured by age; we
all are entitled to freedom from neglect and abuse. No individual holds the
power to take away ones power to exercise their rights. Older adults are
belittled into thinking that they are no longer of use to society, therefore
their rights and equal opportunities are being robbed from them. The majority
of older adults do not seek assistance from the law when necessary because they
feel like their situations are not worthy of attention. The liberal ideology
would promote older adults to stand up for their rights and get help when
feeling neglected or abused.
It is very disturbing hearing about the amount of
elders that are abused by not only strangers but by their own family members. My
grandmother passed away the end of last summer after having extreme lungs
problems, which affected her ability to breathe immensely. On my grandma‘s last
months, she required assistance everyday from family, friends, service workers,
and health care professionals in order for her to be constantly looked after
and made comfortable. My grandma wouldn't have been able to live her life as
long as she did without the help from so many people. It breaks my heart to
think that many older adults are experiencing severe health problems as my
grandma did, and are not receiving the care they need and also being
taken advantage of due to the inabilities that come along with their health
problems. I think elder abuse is not seen as a huge issue in society today
because there so many other issues occurring amongst young adults. This is
wrong; elders deserve the same support and attention concerning their social
issues as the youth age group. Something must be done to reach out to the older
adults and remind them that their lives are valued and important to everyone.
No one should ever feel like being abused is not an issue no matter what the
case may be. It is very hard to imagine that abuse is a reality to many older
adults. Something must be done about this issue in the future to ensure that
older adults feel safe and receive the proper care they need.
-Lindsay
References:
Elder Abuse: Canada's
Federal Government To Introduce Stiffer Sentences. (n.d.). Huffington Post Canada - Canadian News Stories,
Breaking News, Opinion. Retrieved from http://www.huffingtonpost.ca/2012/03/14/elder-abuse-canada-crime_n_1345596.html
Elder Abuse - Royal
Canadian Mounted Police. (n.d.). Royal
Canadian Mounted Police - Welcome | Gendarmerie royale du Canada - Bienvenue.
Retrieved from http://www.rcmp-grc.gc.ca/ccaps-spcca/elder-aine-eng.htm
Straka, S. (2012). Liberal
Ideology. SWRK1006 Slides Oct 12 Ideologies.
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