Cultural Attachment and Wellbeing Among Canada’s Indigenous People: A Rural Urban Divide

Hossain, Belayet; Lamb, Laura

doi:10.1007/s10902-019-00132-8

Cited by 21 publications

(21 citation statements)

References 21 publications

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“…This is suggested in various recent studies. In Canada, Hossain and Lamb (2020) analysed the impact of cultural attachment on the psychological well-being of indigenous people according to their place of residence. Their findings showed the existence of a positive association between cultural attachments and psychological well-being for those living in small cities and rural areas and no association for those living in large metropolitan areas.…”

Section: Discussionmentioning

confidence: 99%

“…In the rural Chilean context, previous research findings suggest that traditional cultural practices are mechanisms for the protection of health within a context of structural hostility in the case of indigenous older people (Gallardo-Peralta, Sánchez-Moreno, et al, 2019). For indigenous people, then, ageing in traditional rural areas might be associated with the benefits identified by theories of ageing in place (Jana, 2019) along biographical and residential lines (Sánchez, 2015), but might also involve ageing in place in a cultural, symbolic sense, facilitating the cultural continuity that various studies have identified as a protective factor for psychosocial well-being in the case of indigenous peoples (Currie et al, 2020; Hossain & Lamb, 2020).…”

Section: Discussionmentioning

confidence: 99%

“…In the case of this study, the socially disadvantaged situations that tend to characterize the lives of indigenous older people in rural settings in the Andean mountain range or in the Araucanía region do not translate into increased psychological or psychosocial impairment; moreover, the well-being of these people is higher than that of the non-indigenous population, particularly in the context of situations involving deprivation. This could be indicative of a strong connection to a place (Middleton et al, 2020), a culturally constructed resilience that is directly connected to the land and environment (Kirmayer et al, 2011; Pace & Grenier, 2017), in the context of a cultural continuity that it would be difficult to produce in urban contexts (Hossain & Lamb, 2020). In this regard, the notion of development for indigenous peoples entails their lands and territory forming an essential part of their cosmovision, identities and material and non-material existence (Pinol & Leyton, 2019).…”

Section: Discussionmentioning

confidence: 99%

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The Social Gradient in Mental Health and Well-Being for Indigenous Older Adults Living in Rural Areas: A Cross-Sectional Comparison With Rural Non-indigenous Population in Chile

2020

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Objectives: To compare differences in depression, loneliness and personal well-being in a sample made up of indigenous (Aymara and Mapuche) and non-indigenous older people resident in original rural territories. Methods: A cross-sectional study involving 800 older adults living in a rural context in Chile, of whom 201 were Aymara, 368 Mapuche and 231 non-indigenous. Validated instruments were included for depression, loneliness and personal well-being (outcome variables). Ordinary least squares regression analyses were performed. Results: Membership of an indigenous group was significantly associated with lower scores for depression and loneliness and higher scores for personal well-being. The interactions of severe deprivation and housing deprivation with indigenous group membership were significantly associated with lower loneliness scores and higher personal well-being scores for Aymara and Mapuche participants. Discussion: Native rural settings and territories may offer a degree of protection to indigenous peoples. Cultural continuity enhanced by rural areas would produce a culturally constructed resilience against deprivation.

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Section: Discussionmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

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The Social Gradient in Mental Health and Well-Being for Indigenous Older Adults Living in Rural Areas: A Cross-Sectional Comparison With Rural Non-indigenous Population in Chile

2020

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“…While pointing at critical issues, most of these studies overlook Indigenous peoples' subjective valuations of life satisfaction, including their own definitions of these indicators and their own culturally-specific explanations for them, for which this body or research potentially provides an incomplete and unbalanced view of Indigenous People's subjective well-being and its drivers [39]. Researchers have argued that, for many Indigenous societies, cultural attachment (e.g., use of Indigenous languages, participation in cultural activities, or spiritual practices) can be an important driver of well-being [40][41][42][43]. For example, aboriginal Australians in remote areas appear to be happier than those in non-remote areas, arguably as those in remote areas are more likely to speak their language, participate in hunting or gathering, and less likely to be discriminated against [44].…”

Section: Introductionmentioning

confidence: 99%

Happy just because. A cross-cultural study on subjective wellbeing in three Indigenous societies

et al. 2021

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While cross-cultural research on subjective well-being and its multiple drivers is growing, the study of happiness among Indigenous peoples continues to be under-represented in the literature. In this work, we measure life satisfaction through open-ended questionnaires to explore levels and drivers of subjective well-being among 474 adults in three Indigenous societies across the tropics: the Tsimane’ in Bolivian lowland Amazonia, the Baka in southeastern Cameroon, and the Punan in Indonesian Borneo. We found that life satisfaction levels in the three studied societies are slightly above neutral, suggesting that most people in the sample consider themselves as moderately happy. We also found that respondents provided explanations mostly when their satisfaction with life was negative, as if moderate happiness was the normal state and explanations were only needed when reporting a different life satisfaction level due to some exceptionally good or bad occurrence. Finally, we also found that issues related to health and–to a lesser extent–social life were the more prominent explanations for life satisfaction. Our research not only highlights the importance to understand, appreciate and respect Indigenous peoples’ own perspectives and insights on subjective well-being, but also suggests that the greatest gains in subjective well-being might be achieved by alleviating the factors that tend to make people unhappy.

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“…In essence, it is the knowing of ways in which there are unique expressions of attachment systems that create space for the specific cultural worldview that can serve to enhance our understandings -rather than restrict them to a Western necessity. A cultural model of attachment may offer a more effective view of the Indigenous experience given that raising an Indigenous child in culture includes multiple attachments, caregivers and identity connections (Hossain & Lamb, 2019;. White, Gibson, Wasatell, and Walsh (2020) review the ways that AT has gained prominence in child protection work, often acting as the source of pivotal evidence before the courts.…”

Section: Attachment Theorymentioning

confidence: 99%

Where do we go from here? Ongoing colonialism from Attachment Theory

Choate

CrazyBull

Lindstrom³

et al. 2020

ANZSWJ

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INTRODUCTION: The article challenges the current interpretation of Attachment Theory (AT) which favours placement of Indigenous children in non-Indigenous homes. Historical attempts to assimilate Indigenous populations are examined in relation to ongoing assimilation within child intervention and justice systems. The goal is to stimulate discussion about possible culturally appropriate models to articulate the complex and multiple attachments formed by an Indigenous person who is brought up in an Indigenous community, compared to the popular Western and Eurocentric view of parenting through dyadic attachment derived from AT.METHODS: A review of AT literature examining key questions of cross-cultural applicability validity in relation to Indigenous populations. Consultations were held with Elders from the Blackfoot Confederacy of Alberta as part of the Nistawatsiman project. Data were gathered in a project relating to AT and the Supreme Court of Canada.FINDINGS: Cultural Attachment Theory is emerging as a preferred way to think of Indigenous contexts as opposed to applying traditional AT. The validity of AT with Indigenous families is likely not valid and perpetuates colonial and assimilative understandings of family, parenting and the place of culture.CONCLUSIONS: Pan-Indigenous methods bias child intervention, blinding them to the capacity of Indigenous caring systems’ capacity to raise their children. The use of AT sustains over- representation of Indigenous children in care and continues the colonial practices of fracturing Indigenous caregiving systems which, in turn, creates the patterns for the next generation’s over-representation in care. Indigenous ways of knowing and being are required along with Indigenous-based decision making.

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Cultural Attachment and Wellbeing Among Canada’s Indigenous People: A Rural Urban Divide

Cited by 21 publications

References 21 publications

The Social Gradient in Mental Health and Well-Being for Indigenous Older Adults Living in Rural Areas: A Cross-Sectional Comparison With Rural Non-indigenous Population in Chile

The Social Gradient in Mental Health and Well-Being for Indigenous Older Adults Living in Rural Areas: A Cross-Sectional Comparison With Rural Non-indigenous Population in Chile

Happy just because. A cross-cultural study on subjective wellbeing in three Indigenous societies

Where do we go from here? Ongoing colonialism from Attachment Theory

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