Elder Abuse on First Nations

Elder abuse usually takes place when the elder is in-coherent and can't do much for themselves and need someone to take care of them.  They are usually neglected by their families or some do not have family, so they befriend anyone that pays attention to him or her because of loneliness.  Many of the elders in First Nation communities want to remain in their homes and don't like to leave their community.  In many cases they become frail and suffer from disease and family members have to make a choice to have them put in an old age home off the reserve.  Many First Nation now have their own Elders Homes in their communities so that the elders don't have to leave many of their friends and family members.

In many cases elders face abuse from members of family or workers.  Alot of it is not physical but financial.  The core element to harm an elder is the "expectation of trust", of the older person towards their abuser.  It includes harms by people the older person knows or with whom they have a relationship, such as a spouse, partner or family member, a friend or neighbor, or people that the older person relies on for services.

On First Nations today, many of our elders are dying off.  We need to respect them and listen to their stories because they are the only ones with the knowledge of our culture and language.  On my First Nation of Garden River we do have elders programs.  I am an elder myself and respect the other elders.

Meegwetch,

Arlene

My Journey has Led Me to Walk the Tight Rope

It is difficult to put into words how I feel about elders. It seems that I am not the only one.  As related to Michael McNally in his book Elders: Aging, Authority, and Ojibwe Religion “References and memories of elders are savored in a tangible way, tangible sometimes by how few words are equal to the task of the often tender regard inside”.  I love looking at their hands. I try to imagine all the things that they have done.  I always wonder how many things their eyes have seen. I used to sit and wait for the pot of tea to go on, I waited to be handed that hot cup of sweet tea and half full of canned milk. Usually we had homemade bread or cookies to go with it. Yummo, I have to go get one right now. I sat there intently investigating their hands, tracing all the lines, listening, now that my tummy was full. Tender regard towards the Elders is a description that I would have struggled with to come up with by myself. I am thankful that someone else put my feelings into words.

We always sit quietly.  We are given toys to play with but we are usually more interested in listening to the stories.  They were relayed with great detail that made us think we were right there with them, and we were. Through them, we all took that journey together. We did not interrupt them, we did not speak, we listened intently. We did not ask questions. They gave us the information in a format that we were able to understand. These stories were told to us again and again, as we moved the different stages of our lives, more information was given to us. In the book Ojibwe Waasa Inaabidaa We Look in All Directions they said “elders are given respect and for whom a title of age is proof of honor and influence”.  I do not understand how younger people now do not respect the elders, who would include teachers, by being disruptive or talking while they are teaching us. I have to remember that we are all on a journey and not everyone has had the same teachings as I have. I find myself biting my tongue on many occasions but I find that recently when I cannot hear the teacher, I, as gently as I can, let those people know that I cannot hear the teacher.  I always feel bad about this. I find that I am walking on the tight rope again, the rope that on one side, I have the teachings that we are all on our own journey, and the other side being in a university that has a number of people who do not have these teachings.  It would seem that in the last few years, I have found my voice.

I also have to add the, bizarre to me, notion that Canada is separate from the United States. While “recent” political structures define us as separate entities, my people believe that we are still one nation. In the book, Ojibwe Waasa Inaabidaa We Look in All Directions, Eddie Benton Benai states “We the Anishinabe people have a history that goes back 50 000 years on this continent which is now known as North America, but which had been always known to us as Turtle Island. And 50 000 years is a long time.”  We are all connected, whatever we do has impact to those around us. Even through that invisible line laid down by the Europeans that separate Canada and the United States. I have a difficult time understanding how we are expected to not use information that comes from the United States when the stories that we learned from the Elders apply to everyone everywhere.

These are the obstacles that are making my journey incredibly difficult. The tight rope has two sides: one side of the rope has the view the Elders deserving of respect and that we are all connected even through that invisible line and the other side of the rope that no longer respects the Elders and who believe that we are all separate entities, independent of each other.  I will keep walking  the line trying to keep an open mind and understand other people’s point of view. 

I am off to get myself another cup of tea with extra cookies.

Miigwetch,

Kimberly   

 McNally, Michael D, (2009). Honoring Elders: Aging, Authority, and Ojibwe Religion. New York: Columbia University Press

Peacock, Thomas and Wisuri, Marlene (2008). Ojibwe Waasa Inaabidaa We Look in All Directions. Afton, MN: Pettit Network Inc. 

A look into Sexual Violence

Colonization and sexual violence share a common theme in that they both are dehumanizing in that they aspire to conquest and dominate people in order to gain power over them (Deer, 2004, p 131). I find this a hard topic to discuss often because it is one of those topics that make the soul uneasy we know that it happens but any attempt at a justification of why it happens can never make it right.

In class we learned about the traditional views of Anishnaabe people and how they believe that humans are inherently good and there is a sense of collectively responsibility for the health and well being of the society, sexual violence goes against this core set of beliefs. While I was researching I also drew many similarities within my country’s colonization and the colonization Anishnaabe people particularly the use of “sexual assault as weapon against indigenous peoples and how it is deeply imbedded in the history of imperialism and domination” (Deer, 2004, p128).

Traditionally Anishnaabe women had full control over their bodies and sexual choices, sexual violence rarely occurred, “evidence lies in both the experience of native women prior to contact as well as the behavior of Native men, as recorded by European explorers, settlers and traders” (Deer, 2004, p129). Acts of sexual violence did not happen and were severely punished if it occurred, “Europeans who wrote disparagingly about native people noted that native people abhorred sexual violence” (Deer 2004, p130). It wasn’t until the conquest that sexual assault and violence became a problem. Much like the other places that were colonized the indigenous women were used as a source of sexual enjoyment for the European men, this was an unwritten but generally accepted rule (Barman, 1998, p240).

In trying to understand the stories and experiences of the Anishaabe people prior to colonization I found pieces of my own history and the relationship of colonization on an indigenous community. I will think about the many families and communities that suffered and are still suffering the effects of sexual violence as a tool of colonization.


Hoda


Barman, Jean.(1998/1999). Taming Aboriginal Sexuality: Gender, Power and Race in Britsh Columbia, 1850 -1900, BC STUDIES, no.115/116, p 237-266.

Deer, Sarah. (2004). Towards an Indigenous Jurisprudence of Rape. Faculty Scholarship, p121-154.

A Brief History of Widowhood and Aging in Early Modern Europe

In glancing at European history, age is seldom discussed. In feudal society through the years of early capitalism, people rarely saw what we would consider old age today. Between the 1540’s and 1800 the life expectancy in England was thirty-five years of age (Thane, 2003). This figure is not an entirely accurate portrayal of the realities of the time, as there were a number of infant deaths that dragged the life expectancy well below average (Thane, 2003). For those ‘fortunate’ enough to see long lives, there were significant challenges. Age has always, and continues to bare consequence on an individual’s place in society.  

The gender of an individual was a defining point in their status as they approached late life. Social status relied heavily on land ownership (Seccombe, 1992). A woman rarely owned land, unless it was a gained through dower rights following the death of her husband (Seccombe, 1992). Many men had wills and retirement contracts written up through the church. These documents outlined the division of labour expected of their sons in the care of their widowed mother. If the mother remarried or passed away, the sons would take ownership of the land if they had met expectations set by their fathers (Seccombe, 1992). Even if a woman came to possess land, she could be forced to remarry later in life. It was expected that widowed women remain pure (free of sexual relations) until she was remarried. Women would often be chastised for failing to do so (Seccombe, 1992). 

    

In England, the aged were cared for, to an extent, by English poor laws (Thane, 2003). From 1597-1948, the aged and the poor were protected by the state through poor laws comprised of public taxation. Many elderly people were provided for through the state, and many others through the charity of the church. The church provided money, clothing, food, medical aide, and some degree of assistance (Thane, 2003). It is important to note however, that until fairly recently, there was no golden age in which care was offered to the elderly (Thane, 2003). Only the ill and the destitute were ‘cared for’. Despite age, if an individual was perceived as ‘fit to work’ they could be rejected from any of the services available and they would be left to fend for themselves.

Many people approaching old age, along with the widowed and the disabled, found themselves in workhouses (Thane, 2003). A number of others would do light jobs in the community. There were many jobs primarily performed by the elderly in early modern Europe. Older men would be seen mending roads, grounds keeping, or attending to minor jobs on a farm. Women would often offer care-giving and domestic services (Thane, 2003). Many people worked well into age, as it was expected that they do so until they could no longer.

Aging in early modern Europe presented a number of challenges. The wealthy were typically cared for to a greater extent as they aged. The poor, on the other hand, had little access to assistance and were primarily left to fend for themselves, working well into old age. Age seemed to bare little consequence on the place of an individual in society; if anything, it made life significantly more difficult.    

                                                                                                                           -Kayla                      

References

Seccombe, Wally. (1992). A millennium of family change: feudalism to capitalism in northwestern Europe. Verso. London, England.

Thane, P. (2003). Social histories of old age and aging. Journal of Social History, 37 (1), 93-111.  DOI: 10.1353/jsh.2003.0163. Retrieved from: http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/journal_of_social_history/v037/37.1thane.html

Alcoholism: Historial Epidemic

Alcoholism; a devastating plague that has over time, engulfed our society, taking countless precious lives. This disease can be traced back to pre-contact times, when alcohol became a prime aspect of trade between Indigenous and European peoples. When Russian settlers first began sailing to Alaska (populated by Indigenous society) in the 1700’s, they had already has a vast exposure to alcohol. They consumed large amounts of alcohol and were known to sell/trade it in great quantities, therefore the Indigenous society was unable to socially adapt properly due its immediate introduction. Aboriginal peoples were beginning to obtain these large amounts of alcohol in turn for their furs needed by the Europeans.

From the initial introduction to alcohol within Aboriginal communities, it began to be play a large role in violent acts, such as a disturbing episode that took place during the Spring of 1842 that lead to the first prohibition of alcohol distribution from the Russian-America Company and the Hudson’s Bay company to Aboriginal communities, accidents (fatal at times) and countless health issues.  Throughout the nineteenth and twentieth century, alcohol continued to terrorize Aboriginal communities despite ongoing prohibitions, becoming a large problem in itself as well as a link to greater issues.

Cultural confusion has been connected to the amount of alcoholism present in not only the pre-contact era, but in today’s society as well. Indigenous individuals have been subjected to an immense amount of deculturization throughout their history. They have been forced to distance themselves from their language, traditions, and their overall culture. Alcohol was seen as a crutch in the midst of the historical trauma that their culture faced.

The ongoing epidemic of alcoholism during the nineteenth and twentieth century has led to the eventual acceptance of early alcohol-induced deaths.  Injuries and deaths involving alcohol became deemed as “natural occurrences” leading to the institutionalization of these premature deaths in society. Losing someone at a young age to alcohol was not a shock to Indigenous communities during the pre-contact era.

Alcoholism today is referred to as a mental disease and is treated accordingly. Our society has recognized this condition as a serious problem that people of all cultures are exposed to. Institutions have been established to aide in the treatment and support of alcoholics such as Alcoholics Anonymous and rehabilitation centers as well as laws and societal regulations to maintain the control of this common but dangerous substance.

I find it upsetting to think reflect upon the fact that there were no such institutions in the past that assisted the achievement of sobriety. Through my education and personal experiences, I have seen the wrath of alcoholism and I understand how catastrophic its effects can be. During the pre-contact era, the only precautions being taken to reduce alcoholism were the countless prohibitions that were taken into actions, which all had little effect.  I believe in the vital importance of the treatment of alcoholism. It has the potential to ruin lives, families and deeply burden our society, just as it has done to past generations.

Jenna

References

Memorial University of Newfoundland Montesano , P. (2000). ALCOHOL: ITS PAST AND PRESENT ROLE IN THE HEALTH OF NATIVE COMMUNITIES. The Proceedings, 151-155. [Web log post]. Retrieved from http://www.ucalgary.ca/uofc/Others/HOM/Dayspapers2000.pdf#page=151

Depression in Older Adults

          To write about a social issue that effects older adults can be a broad subject because in this present day they are considered the baby boomers, and have taken control over many of society's industries. But looking on a micro level, there are several determinants that can effect the elderly on a personal and independent level. The social issue I am talking about in this blog post is depression on older adults. I am writing in the perspective of a European on this social issue and will focus on the causes of depression and introduce studies which propose beneficial activities that reduce depression in older adults. All statistics found are North American and my entry is open to both Europeans and Anishnaabek peoples, written from a European standpoint.
       
         Depression is a mental disorder that does not occur because of aging, but rather effects a persons ability to function. It is possible for everyone to show different signs of depression, but can still be clinically diagnosed with it. There are several different types of mental disorders that relate to depression such as OCD, anxiety, SAD (seasonal affective disorder), bipolar depression, etc. This may all appear to be different in people due to the specific effects they may have. Studies show that depression is decreasing in older adults and the suicide rate is lowering, however it is still greater than middle-aged adults (Fiske, 2009). Depression in older adults is most likely a result of dementia, more specifically Alzheimer's disease, disabilities, and other mental disorders (Kurlowicz, 2003). With depression in older adults can lead to longer healing processes, both mentally and physically, poor adjustment rates, alcoholism, protein-calorie sub nutrition, and cognitive impairment, etc. (Kurlowicz, 2003).  The concern of depression in older adults has taken a peak due to the baby boomers. However, it is statistically proven that children/teens now a days have a 1 in 3 chance of developing a mental disorder throughout their lifetime.

          One of the biggest techniques that seem to help lower the impact of depression on older adults is exercise. 4Studies show that adults who are physically active and are able to get out and partake in activities will show lower signs of the effects of depression (Strawbridge, 2002). As stated earlier, the effects of depression can affect someones functions, and in older adults can affect their motivation to be active and they can have a sense of worthlessness and fatigue. During physical activity natural body chemicals are released and allow a person to feel, essentially, "good". If people partake in team or group activities, they can have a sense of placement and contribute their abilities to make the group function. Physical activity is proven to reduce morbidity and mortality (Strawbridge, 2002). One study showed that physical activity had a significant impact on prevalent depression and incident depression.

         So what I am proposing for this social issue, is to make easy access for older adults to participate in physical activity. I believe that old age homes should have a system available to residents so they can participate in physical activities on a regular basis. There should be organizations and clubs within cities specifically targeted towards older adults. They should be welcoming and encouraging and activities geared towards older adults. The activities should try and be sensitive as to not trigger any personal and social issues relating to this target group.

       I believe physical activity should be encouraged for everyone, as it has been proven to increase ones attitudes in a positive way. I also believe they need to put a better emphasis on physical activity in older adults, because it will decrease the impacts of depression, a major social issue that has taken control of many lives today.

-Amy

Sources referred to in this article:

1 Depression in Older Adults - Scholars Portal Journals. (n.d.). Search - Scholars Portal  Journals. Retrieved October 18, 2012, from http://journals2.scholarsportal.info/details-sfx.xqy?uri=/15485943/v5inone/363_dioa.xml

2&3 Geriatric Nursing Protocols for Best Practice: Second Edition - Google Books. (n.d.). Google Books. Retrieved October 18, 2012, from http://books.google.ca/books?hl=en&lr=&id=JufnZmh6fHEC&oi=fnd&pg=PA185&dq=depression+in+older+adults&ots=m3pjNchE-U&sig=0dFL2Tb0Nv9Xp4ySw-lHDa3HnVI#v=onepage&q=depression%20in%20older%20adults&f=false

4 Physical Activity Reduces the Risk of Subsequent Depression for Older Adults . (n.d.). Oxford Journals | Medicine | American Journal of Epidemiology. Retrieved October 18, 2012, from http://aje.oxfordjournals.org/content/156/4/328.short

Elder Abuse

     Elder abuse is described as an act occurring within a relationship where there is an application of trust, which results in harm to an older person.  Abuse can be physical, sexual, financial, psychological, social and or neglect (ANPEA, 1999).

      For example, when I was a property manager of an Aboriginal seniors building for five years in Toronto in early 2000 and witnessed so much abuse toward senior citizens from their family members.  Even in death it was prevalent.  Adult children (riddled with drug dependence and alcoholism) of the deceased would not take time to mourn and simply wanted access to their units to obtain financials. A deep profound sadness crept in my heart.   Historically, when an individual leaves for the spirit world, everything is left untouched for a period of year. Why were our people in the city so lost?  My parents and grandparents taught me to not only respect the land but also my elders.  I established a Crisis Intervention Team and partnered with an Aboriginal Seniors Program to provide a support system.

      The necessity of relying on others for basic survival created native societies that believed in the intrinsic worth of all community members.  Each member was given the same respect.  The elders performed gender related tasks for as long as they could.  In addition, they were seen as community mediators, story tellers, teachers of children, and community advisors. (Williamson, P. & Roberts J., 2011).

      Today the abuse is much more rampant in First Nation communities due to the prescription pill epidemic.  Seniors in our communities are easy targets.  My own family member was a victim as she lives alone.  A few youth in our first nation decided to gain access to a locked house through a basement window.  My family member had a lot of valuable items within her home, however, the youth only took her medication, Tylenol 3’s.  As this was the second incident within a short period of time, her doctor would not give her anymore medication.   The doctor explained it was due to recent narcotic legislation. She suffered in pain for two and half weeks before she could get a refill.

There is an initiative from the Native Women’s Association of Canada (NWAC, 2012), organizers take the stance that to understand Aboriginal senior abuse, one must first consider the historical and ongoing impacts of colonization on Aboriginal communities.  

Miigwetch,

Janet

REFERENCES

Austrailian Prevention Network of Elder Abuse, Active Ageing , A Policy Framework (WHO 2002)  Retrieved from:
htpp://anpea/elderabuse/aciveageing/apolicyframework.html

Native Women's Association of Canada - Breaking the Silence on Senior Abuse in Aboriginal Communities Retrieved from: htpp://nativewomensassociaionofcanada/breakingthesilience/2012/elderabuse.html

Williamson, P. & Roberts, J.  First Nation's People's, 2nd ed. Publisher, E.Montgomery