The cultural, family and community factors for resilience in Southeast Asian indigenous communities: a systematic review

Although faced with historical and ongoing hardships, many indigenous communities in Southeast Asia have managed to survive and thrive. The identification of factors that assist these communities in coping with the challenges experienced would help enhance their overall psychological well‐being and resilience. The current review outlines types of protective factors for the indigenous communities in Southeast Asia focusing on the cultural, family and community elements linked to their psychological well‐being. Four themes of protective factors were identified strong connection to the land and the environment, embracing cultural norms and traditions, passing down and keeping indigenous knowledge across generations, and emphasis on community and social cohesion. Findings suggest that the value of interconnectedness serves as an overarching theme that forms the worldview of the indigenous communities in Southeast Asia. Interconnectedness was important to the indigenous peoples as they considered themselves to be extensions of their family, community, ancestors, future descendants, the land and to all living things and creations that reside on their lands. Future intervention attempts to promote resilience among these communities should take these factors into account, and pay closer attention to community‐level factors that seem to have a profound impact on the indigenous construction of resilience

Multiculturalism and multicultural education approaches to Indigenous people’s education in Taiwan

Taiwan has cast multicultural policies as a remedy for inequalities and injustices its 16 Indigenous groups face. Such policies aim to revive Indigenous languages and cultures and create a more welcoming and inclusive environment in schools. Despite the fact that Indigenous people are expected to be primary beneficiaries of these policies, not much is known about how they have affected Indigenous students and communities, if at all. Relying on in-depth semi-structured interviews with 16 Indigenous participants, this paper explores whether the policies have accomplished or are on the way to accomplishing the goals set, as seen by Indigenous people. The findings show that the multicultural approach to education is still informed by assimilationist logic that expects Indigenous people to adjust to the culture and orientations of the dominant group, and as such, does not redress the existing injustices and inequalities

Skin infection, housing and social circumstances in children living in remote Indigenous communities: testing conceptual and methodological approaches

BACKGROUND: Poor housing conditions in remote Indigenous communities in Australia are a major underlying factor in poor child health, including high rates of skin infections. The aim of this study is to test approaches to data collection, analysis and feedback for a follow-up study of the impact of housing conditions on child health. METHODS: Participation was negotiated in three communities with community councils and individual participants. Data were collected by survey of dwelling condition, interviews, and audit health centre records of children aged under seven years. Community feedback comprised immediate report of items requiring urgent repair followed by a summary descriptive report. Multivariate models were developed to calculate adjusted incidence rate ratios (IRR) for skin infections and their association with aspects of household infrastructure. RESULTS: There was a high level of participation in all communities. Health centre records were inadequate for audit in one community. The records of 138 children were available for development of multivariate analytic models. Rates of skin infection in dwellings that lacked functioning facilities for removing faeces or which had concrete floors may be up to twice as high as for other dwellings, and the latter association appears to be exacerbated by crowding. Younger children living in older dwellings may also be at approximately two-fold higher risk. A number of socioeconomic and socio-demographic variables also appear to be directly associated with high rates of skin infections. CONCLUSION: The methods used in the pilot study were generally feasible, and the analytic approach provides meaningful results. The study provides some evidence that new and modern housing is contributing to a reduction in skin infections in Aboriginal children in remote communities, particularly when this housing leads to a reduction in crowding and the effective removal of human waste

Ngā Whakāwhitinga (standing at the crossroads): How Māori understand what Western psychiatry calls “schizophrenia”

This project explored how Māori understand experiences commonly labelled “schizophrenic” or “psychotic”. Semi-structured interviews were conducted with 57 Māori participants who had either personal experiences labelled as “psychosis” or “schizophrenia”, or who work with people with such experiences; including tangata whaiora (users of mental health services), tohunga (traditional healers), kaumatua/kuia (elders), Māori clinicians, cultural support workers and students. Kaupapa Māori Theory and Personal Construct Theory guided the research within a qualitative methodology. The research found that participants held multiple explanatory models for experiences commonly labelled “psychotic” or “schizophrenic”. The predominant explanations were spiritual and cultural. It seems that cultural beliefs and practices related to mental health within Māori communities remain resilient, despite over a century of contact with mainstream education and health services. Other explanations included psychosocial constructions (interpersonal trauma and drug abuse), historical trauma (colonisation) and biomedical constructions (chemical brain imbalance). Participants (both tangata whaiora and health professionals) reported they were apprehensive about sharing their spiritual/cultural constructions within mainstream mental health settings due to fear of being ignored or pathologised. This study highlights the importance of asking users of mental health services about the meaning they place on their experiences and recognising that individuals can hold multiple explanatory models. Māori may hold both Māori and Pākehā (European) ways of understanding their experiences and meaningful recognition should be afforded to both throughout assessment and treatment planning in mental health services. Clinicians need to be aware that important personal and cultural meanings of experiences labelled psychotic may be withheld due to fear of judgement or stigmatisation

Submission to the WCED

Meeting: World Commission on Environment and Development, Public Hearing, 26-27 May 1986, Ottawa, ON, CARelated to DAP 87-4249 under which IDRC supported the WCED to acquire and duplicate original papers, submissions, tapes and transcripts, became the depository of all original archival materials and received the right to microfiche the collection for broader disseminatio

Educational Provision for Refugee Youth in Australia: Left to Chance?

This paper investigates how education bureaucracies in Australia are using languages of categorisation and promoting community partnerships to construct and govern the refugee subject. We use a framework of governmentality to analyse education policies and statements emerging from two levels of government - Commonwealth and State. Drawing on web-based materials, policy statements and accounts of parliamentary debates, the paper documents the ways in which refugee education continues to be subsumed within broader education policies and programmes concerned with social justice, multiculturalism, and English language provision. Such categorisations are premised on an undifferentiated ethnoscape that ignores the significantly different learning needs and sociocultural adjustments faced by refugee students compared with migrants and international students. At the same time, educational programmes of inclusion that are concerned with utilising community organisations to deliver services and enhance their participation, point to the emergence of 'government through community partnerships'; a mode of governance increasingly associated with advanced liberal societies