Multicultural Health

Extended and comparative social demography of Aboriginal Peoples in Canada and beyond by world-renowned experts.

More than 2 million Americans below age 24 self-identify as being of American Indian or Alaska Native descent. Many of the serious behavioral, emotional, and physical health concerns facing young people today are especially prevalent with Native youth (e.g., depression, violence, and substance abuse). Adolescent Native Americans have death rates two to five times the rate of whites in the same age group because of higher levels of suicide and a variety of risky behaviors (e.g., drug and alcohol use, inconsistent school attendance). Violence, including intentional injuries, homicide, and suicide, accounts for three-quarters of deaths for Native American youth ages 12 to 20. Suicide is the second leading cause of deatha "and 2.5 times the national ratea "for Native youth ages 15 to 24. Arrayed against these health problems are vital cultural strengths on which Native Americans can draw. At a workshop held in 2012, by the National Academies of Sciences, Engineering, and Medicine, presenters described many of these strengths, including community traditions and beliefs, social support networks, close-knit families, and individual resilience. In May 2014, the Academies held a follow-up workshop titled Advancing Health Equity for Native American Youth. Participants discussed issues related to (1) the visibility of racial and ethnic disparities in health and health care as a national problem, (2) the development of programs and strategies by and for Native and Indigenous communities to reduce disparities and build resilience, and (3) the emergence of supporting Native expertise and leadership. This report summarizes the presentations and discussions from the workshop.

Disease processes among American Indians and Alaska Natives often have distinct manifestations that need to be considered by clinicians and health policy makers involved with these populations. Equally important, all aspects of Indian life--including health--are governed by the special relationship between Indian tribes and the U.S. federal government. In American Indian Health, Everett R. Rhoades brings his extensive expertise to bear on these themes--he is an American Indian physician specializing in internal medicine and infectious diseases; from 1982 to 1993 he served as assistant surgeon general, and he was the first Indian director of the Indian Health Service. In this book, Rhoades gathers experts to present a comprehensive assessment of the health of American Indian peoples and the delivery of health services to them. The book is organized into four parts. Part I describes the migration and history of aboriginal peoples in North America, health conditions before Columbus, and demographic characteristics of Indians. Part II discusses the relations of Indian nations to the U.S. government, the history and organization of the Indian Health Service, and data sources for the Indian population. Part III forms the bulk of the book (chaps. 7-22); it addresses specific health problems, including cardiovascular disease, cancer, diabetes, injury, suicide, and alcoholism. Part IV looks at the interaction of traditional Indian and modern Western medicine, cultural considerations involved in providing care to Indians, and research ethics.

The average life expectancy of a male born on the Pine Ridge reservation in South Dakota today is 40 years oldóthe lowest life expectancy of all peoples not only in the U.S. but also in the entire Western Hemisphere. Written by and for nurses, this is the first text to focus exclusively on American Indian health and nursing. It addresses the profound disparities in policy, health care law, and health outcomes that affect American Indians, and describes how these disparities, bound into the cultural, environmental, historical, and geopolitical fabric of American Indian society, are responsible for the marked lack of wellbeing of American Indians.American Indian nurse authors, natives of nine unique American Indian cultures, address the four domains of healthóphysical, mental, spiritual, and emotional--within each region to underscore the many stunning disparities of opportunity for health and wellbeing within the American Indian culture as opposed to those of'Anglo'culture. In an era of cultural competency, these expert nurse authors bring awareness about what is perhaps the least understood minority population in the U.S. The text covers the history of American Indians with a focus on the drastic changes that occurred following European contact. Included are relevant journal articles, historical reports, interviews with tribal health officials, and case studies. The book addresses issues surrounding American Indian nursing and nursing education, and health care within nine unique American Indian cultural populations. Also discussed are the health care needs of American Indians living in urban areas. Additionally, the book examines the future of American Indian Nursing in regard to the Affordable Care Act.

Drawing attention to the ways in which creative practices are essential to the health, well-being, and healing of Indigenous peoples, The Arts of Indigenous Health and Well-Being addresses the effects of artistic endeavour on the “good life”, or mino-pimatisiwin in Cree, which can be described as the balanced interconnection of physical, emotional, spiritual, and mental well-being. In this interdisciplinary collection, Indigenous knowledges inform an approach to health as a wider set of relations that are central to well-being, wherein artistic expression furthers cultural continuity and resilience, community connection, and kinship to push back against forces of fracture and disruption imposed by colonialism. The need for healing—not only individuals but health systems and practices—is clear, especially as the trauma of colonialism is continually revealed and perpetuated within health systems. The field of Indigenous health has recently begun to recognize the fundamental connection between creative expression and well-being. This book brings together scholarship by humanities scholars, social scientists, artists, and those holding experiential knowledge from across Turtle Island to add urgently needed perspectives to this conversation. Contributors embrace a diverse range of research methods, including community-engaged scholarship with Indigenous youth, artists, Elders, and language keepers. The Arts of Indigenous Health and Well-Being demonstrates the healing possibilities of Indigenous works of art, literature, film, and music from a diversity of Indigenous peoples and arts traditions. This book will resonate with health practitioners, community members, and any who recognize the power of art as a window, an entryway to access a healthy and good life.

A guide that provides information and actions steps on health-related impacts for Tribal families. The guide was based on extensive inputs from the National Tribal Air Association’s Indoor Air Quality Work Group. It is aimed at preventing disease and injury by improving Tribal home environments.
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A long and difficult journey across Canada to interview Indigenous elders willing to share their experiences of segregated health care, including their treatment in the "Indian hospitals" that existed from coast to coast for over half a century.

The purpose of the briefing was to examine the role of discrimination and bias in the existence of ongoing health disparities for Native Americans by consulting with tribal leaders, key government officials, leading experts, health care advocates, and concerned citizens. By necessity, the disparities were explored and the causes documented.

This pathbreaking book documents the transformation of reproductive practices and politics on Indian reservations from the late nineteenth century to the present, integrating a localized history of childbearing, motherhood, and activism on the Crow Reservation in Montana with an analysis of trends affecting Indigenous women more broadly. As Brianna Theobald illustrates, the federal government and local authorities have long sought to control Indigenous families and women's reproduction, using tactics such as coercive sterilization and removal of Indigenous children into the white foster care system. But Theobald examines women's resistance, showing how they have worked within families, tribal networks, and activist groups to confront these issues. Blending local and intimate family histories with the histories of broader movements such as WARN (Women of All Red Nations), Theobald links the federal government's intrusion into Indigenous women's reproductive and familial decisions to the wider history of eugenics and the reproductive rights movement. She argues convincingly that colonial politics have always been--and remain--reproductive politics. By looking deeply at one tribal nation over more than a century, Theobald offers an especially rich analysis of how Indigenous women experienced pregnancy and motherhood under evolving federal Indian policy. At the heart of this history are the Crow women who displayed creativity and fortitude in struggling for reproductive self-determination.

In Reproductive Justice, sociologist Barbara Gurr provides the first analysis of Native American women's reproductive healthcare and offers a sustained consideration of the movement for reproductive justice in the United States. The book examines the reproductive healthcare experiences on Pine Ridge Reservation, home of the Oglala Lakota Nation in South Dakota - where Gurr herself lived for more than a year. Gurr paints an insightful portrait of the Indian Health Service (IHS) - the federal agency tasked with providing culturally appropriate, adequate healthcare to Native Americans - shedding much-needed light on Native American women's efforts to obtain prenatal care, access to contraception, abortion services, and access to care after sexual assault. Reproductive Justice goes beyond this local story to look more broadly at how race, gender, sex, sexuality, class, and nation inform the ways in which the government understands reproductive healthcare and organizes the delivery of this care. It reveals why the basic experience of reproductive healthcare for most Americans is so different - and better - than for Native American women in general, and women in reservation communities particularly. Finally, Gurr outlines the strengths that these communities can bring to the creation of their own reproductive justice, and considers the role of IHS in fostering these strengths as it moves forward in partnership with Native nations. Reproductive Justice offers a respectful and informed analysis of the stories Native American women have to tell about their bodies, their lives, and their communities.