Session 3-2-D: Predicting Gambling-Related Problems among Internet Gamblers

The Goal Use actual gambling behavior to identify, with good reliability and validity, distinct groups of gamblers among those who have gambling-related problems Utilize this/these algorithm(s) to set up an early warning system for players at risk of developing problem

Book Review: Settler Colonial City: Racism and Inequity in Postwar Minneapolis. David Hugill.

Review of Settler Colonial City: Racism and Inequity in Postwar Minneapolis. David Hugill. Minneapolis, University of Minnesota Press, 2021. Pp vii+212, black and white illustrations, endnotes. $25.00 paperback. ISBN 978-1-5179-0480-7

Aging in Indigenous Canada (chapter)

Older Indigenous people are in a unique position within what is now Canada. With relationships to place that extend over millennia and shape the ways that communities are structured, as well as the ongoing challenges and oppressions of living within a colonial society that regulates much of everyday life and limits opportunities in many Indigenous communities, aging for Indigenous individuals has multiple layers of complexity that involve both opportunities and challenges, and that relate closely to the places in which people live. “Indigenous peoples” is an umbrella term, used internationally to refer to the original peoples of a place. In Canada, “Indigenous peoples” include over 70 distinct language groups and hundreds of different nations (Statistics Canada 2017). In Canada, the Constitution Act recognizes three main Indigenous groups: First Nations, Métis, and Inuit (Government of Canada 1982), although each of these groups masks a huge amount of diversity, and Indigenous peoples generally prefer to be identified by nation – such as Cree; Mi’kmaq; or Omàmìwinninì – rather than as part of these larger groupings. The 2016 Census counted 1,673,785 Indigenous people in Canada, a number that grew by 42.5% since 2006, and Indigenous peoples now make up at least 4.9% of the overall population of Canada (Statistics Canada 2017). While the Indigenous population in general is younger than non-Indigenous populations in Canada, the proportion of Indigenous people aged 65 years or older is also increasing more quickly than in other populations, rising from 4.8% in 2006 to 7.3% in 2016 (Wilson, Rosenberg, and Abonyi 2011; Wilson et al. 2010; Statistics Canada 2017) (see Figure 1). This is giving rise to scholarship on a number of issues for older and aging Indigenous people, including urbanization and relationships to land (Wilson and Cardwell 2012); health disparities and experiences of dementia and memory loss (Bourassa et al. this volume; Bourassa et al. 2015; Hulko et al. 2010; Lanting et al. 2011; Warren et al. 2015; Wilson et al. 2010); and the provision of services in culturally appropriate ways that also account for the different, sometimes challenging, geographies of Indigenous aging in Canada (Lewis, this volume; McDermott, this volume; Paul, this volume). These issues give rise to a number of challenges for Indigenous communities, but also to a number of opportunities for older Indigenous people and those working with them, going forward

Older Indigenous people, Elders, and planning in Canada: a call for thoughtful engagement

Planning scholars and practitioners increasingly recognize the necessity to follow the lead of Indigenous communities, rather than arbitrarily impose government policies and planning processes. The disproportionate impacts of the COVID-19 pandemic on older populations have underlined the urgency of protecting the health of Canada’s seniors, including older Indigenous community members. The latter – including Elders – hold knowledge and experiences that are fundamental to the resurgence of Indigenous communities and need to be taken into account when developing age-friendly community plans. The concept of ethical space provides a useful framework for planners to build relationships with older Indigenous community members, while improving equity in decision making and strengthening community well-being

Indigenous health organizations, Indigenous community resurgence, and the reclamation of place in urban areas

Research around the world has been nearly unanimous about the positive impacts of Indigenous-led health organizations on Indigenous peoples\u27 qualitative experiences in health care, in the face of often negative experiences in non-Indigenous-led health care settings. Urban environments, including health care environments, are areas of increasing attention with regard to Indigenous peoples\u27 health in Canada. In this study, which took place in the northern city of Prince George, British Columbia, 65 Indigenous community members and health services workers participated in interviews and focus groups, describing their experiences with urban Indigenous-led health organizations—defined in this study as non-governmental organizations that prioritize the values and practices of local Indigenous communities. Employing perspectives on place and relationships drawn from Indigenous critical theory and Indigenous community resurgence to analyze the findings of this qualitative study leads to a focus on how relationships impact and can even constitute places, enabling new understandings of the roles of Indigenous-led health organizations in urban Indigenous community resurgence

Rights and health versus rights to health: Bringing Indigenous Peoples’ legal rights into the spaces of health care services

The political-legal discourse of Indigenous rights continues to be separated from discussions of health care services in geographic scholarship, due to the ways in which political-legal, settler-colonial definitions of rights fail to take Indigenous understandings into account, as well as a distrust on the part of scholars of the limited and contingent notion of “rights.” While Indigenous rights, inherently tied in Canada to recognition by the settler-colonial state, have limited application in achieving social justice or decolonization for Indigenous peoples, we argue that Indigenous rights can be used as a complementary discourse to Indigenous resurgence, within broader discourses of Indigenous justice, to lend legal and political weight to arguments for cultural safety and human rights in health care. We draw on a study conducted with 50 Indigenous community members and 15 health services professionals in the northern city of Prince George, Canada, to elucidate how Indigenous peoples’ experiences in health care settings may be improved by giving attention to rights discourse and removing the geographic and identity-based limitations of Indigenous rights to health care in Canada

Understanding barriers to health care access through cultural safety and ethical space: Indigenous people\u27s experiences in Prince George, Canada

Almost 1.7 million people in the settler colonial nation of Canada identify as Indigenous. Approximately 52 per cent of Indigenous peoples in Canada live in urban areas. In spite of high rates of urbanization, urban Indigenous peoples are overlooked in health care policy and services. Because of this, although health care services are more plentiful in cities as compared to rural areas, Indigenous people still report significant barriers to health care access in urban settings. This qualitative study, undertaken in Prince George, Canada, examines perceived barriers to health care access for urban Indigenous people in light of how colonialism impacts Indigenous peoples in their everyday lives. The three most frequently reported barriers to health care access on the part of the 65 participating health care providers and Indigenous clients of health care services are: substandard quality of care; long wait times; and experiences of racism and discrimination. These barriers, some of which are common complaints among the general population in Canada, are interpreted by Indigenous clients in unique ways rooted in experiences of discrimination and exclusion that stem from the settler colonial context of the nation. Through the lenses of cultural safety and ethical space – frameworks developed by international Indigenous scholars in efforts to better understand and operationalize relationships between Indigenous and non-Indigenous individuals and societies in the context of settler colonialism – this study offers an understanding of these barriers in light of the specific ways that colonialism intrudes into Indigenous clients’ access to care on an everyday basis

The mental health of Indigenous peoples in Canada: A critical review of research

Many scholars assert that Indigenous peoples across the globe suffer a disproportionate burden of mental illness. Research indicates that colonialism and its associated processes are important determinants of Indigenous peoples’ health internationally. In Canada, despite an abundance of health research documenting inequalities in morbidity and mortality rates for Indigenous peoples, relatively little research has focused on mental health. This paper provides a critical scoping review of the literature related to Indigenous mental health in Canada. We searched eleven databases and two Indigenous health-focused journals for research related to mental health, Indigenous peoples, and Canada, for the years 2006–2016. Over two hundred papers are included in the review and coded according to research theme, population group, and geography. Results demonstrate that the literature is overwhelmingly concerned with issues related to colonialism in mental health services and the prevalence and causes of mental illness among Indigenous peoples in Canada, but with several significant gaps. Mental health research related to Indigenous peoples in Canada overemphasizes suicide and problematic substance use; a more critical use of the concepts of colonialism and historical trauma is advised; and several population groups are underrepresented in research, including Métis peoples and urban or off-reserve Indigenous peoples. The findings are useful in an international context by providing a starting point for discussions, dialogue, and further study regarding mental health research for Indigenous peoples around the world

Age-Friendly Cities and Older Indigenous People: An Exploratory Study in Prince George, Canada

Cities around the world are responding to aging populations and equity concerns for older people by developing age-friendly communities plans, following the World Health Organization’s guidelines. Such plans, however, often fail to account for the wide diversity of older people in cities, with the result that some older people, including Indigenous older people, do not see their needs reflected in age-friendly planning and policies. This article reports on a study involving 10 older First Nations and Métis women in the city of Prince George, Canada, comparing the expressed needs of these women with two age-friendly action plans: that of the city of Prince George, and that of the Northern Health Authority. Four main categories were raised in a group discussion and interview with these women at the Prince George Native Friendship Centre: availability of health care services, accessibility and affordability of programs and services, special roles of Indigenous Elders, and experiences of racism and discrimination. There are many areas of synergy between the needs expressed by the women and the two action plans; however, certain key areas are missing from the action plans; in particular, specific strategies for attending to the needs of Indigenous and other older populations who often feel marginalized in health care and in age-friendly planning

Ginawaydaganuc: The Birchbark Canoe in Algonquin Community Resurgence and Reconciliation (Chapter 5)

Omàmìwininì or Mamiwinnini people, also known as Algonquin, have lived in the watershed of the Ottawa River (the Kiji Sìbì, or Kichisippi) for thousands of years. There is archaeological evidence of Indigenous peoples living in the territory from at least 10,000 years ago.1 It is likely that people moved to this area as soon as the glaciers retreated from the area between Lake Champlain (south of Montreal, in what is now Vermont) and Lake Huron. Algonquin histories show that Algonquin territory covered much of what is now eastern Ontario and western Quebec, long before the territory was divided by colonial governments into those two provinces. Our chapter focuses on teachings surrounding the building of an Algonquin-style birchbark canoe. These teachings are connected with the revitalization of Algonquin practices and communities as well as with reconciliation; as other chapters in this book also demonstrate, these practice- based teachings have important links to family and community, legal traditions, language, and relationships with land. Currently, birchbark canoe building is an important part of efforts to move toward both reconciliation and resurgence in Algonquin and other Indigenous communities. The canoe, being such an iconic symbol in Canada, also provides a means for people across cultures to connect with one other. Projects involving the canoe bring people together in a unique way; the canoe acts like a magnet for people of all ages and backgrounds, offering a chance for them to connect, share stories, and learn about one another in the context of a highly skilled Algonquin community practice