Self-rated health among Greenlandic Inuit and Norwegian Sami adolescents: associated risk and protective correlates

Objectives. Self-rated health (SRH) and associated risk and protective correlates were investigated among two indigenous adolescent populations, Greenlandic Inuit and Norwegian Sami. Design. Cross-sectional data were collected from ‘‘Well-being among Youth in Greenland’’ (WBYG) and ‘‘The Norwegian Arctic Adolescent Health Study’’ (NAAHS), conducted during 2003 2005 and comprising 10th and 11th graders, 378 Inuit and 350 Sami. Methods. SRH was assessed by one single item, using a 4-point and 5-point scale for NAAHS and WBYG, respectively. Logistic regressions were performed separately for each indigenous group using a dichotomous measure with ‘‘very good’’ (NAAHS) and ‘‘very good/good’’ (WBYG) as reference categories. We simultaneously controlled for various socio-demographics, risk correlates (drinking, smoking, violence and suicidal behaviour) and protective correlates (physical activity, well-being in school, number of close friends and adolescent parent relationship). Results. A majority of both Inuit (62%) and Sami (89%) youth reported ‘‘good’’ or ‘‘very good’’ SRH. The proportion of ‘‘poor/fair/not so good’’ SRH was three times higher among Inuit than Sami (38% vs. 11%, p50.001). Significantly more Inuit females than males reported ‘‘poor/fair’’SRH(44% vs. 29%, p50.05),while no gender differences occurred among Sami (12% vs. 9%, p50.08). In both indigenous groups, suicidal thoughts (risk) and physical activity (protective) were associated with poor and good SRH, respectively. Conclusions. In accordance with other studies of indigenous adolescents, suicidal thoughts were strongly associated with poorer SRH among Sami and Inuit. The Inuit Sami differences in SRH could partly be due to higher ‘‘risk’’ and lower ‘‘protective’’ correlates among Inuit than Sami. The positive impact of physical activity on SRH needs to be targeted in future intervention programs

The association of religious factors with mental health-service utilisation and satisfaction in a mixed Sámi and Norwegian adult population: Adopting the SAMINOR 2 Questionnaire Survey

The Indigenous Sámi have poorer mental health than the majority population and fairly equal access to professional mental healthcare. Despite this condition, certain studies indicate that this group is underrepresented among the users of such services. Religion or spirituality (R/S) often influences mental health-service utilisation and satisfaction among other Indigenous peoples and ethnic minorities. Thus, this study examines the situation in Sámi-Norwegian areas. We utilised cross-sectional data from the population-based SAMINOR 2 Questionnaire Survey (2012; subsample n = 2,364; 71% non-Sámi) in mixed Sámi-Norwegian regions of Northern and Central Norway. We analysed the associations between R/S factors and past-year mental health-service utilisation and satisfaction among individuals reporting mental health problems, substance use, or addictive behaviours. Multivariable-adjusted regression models considering sociodemographic factors, including Sámi ethnicity, were applied. Religious attendance was significantly associated with infrequent past-year use of mental health services (OR = 0.77) and fewer mental health problems, indicating that the R/S fellowship may buffer mental distress and represent an alternative psychological support to professional services. R/S was not significantly associated with lifetime mental health-service satisfaction. We found no ethnic differences in service utilisation or satisfaction

How Academic Experiences and Educational Aspirations Relate to Well-Being and Health among Indigenous Sami Youth in Northern Norway. A Qualitative Approach

Source at http://www.jns.org.umu.se/index.htm.Increasingly, education occupies the lives of Indigenous adolescents worldwide. This qualitative study is part of the project “Circumpolar Indigenous Pathways to Adulthood” (CIPA), where the overall aim was to identify young people’s stressors in five circumpolar sites, and the resilience processes that safeguard transition into adulthood (Allen et al. 2014). The present study explores the everyday lives of young Sami in Northern Norway regarding educational demands and plans, related challenges and stressors and their impact on well-being, health and cultural continuity. Semi-structured interviews were conducted in 2010 (N=22) with reindeer husbandry affiliation (RH: 11) and non-reindeer husbandry affiliation (NRH: 11) adolescents, aged 13–19 (females: 12). School well-being was divided into educational factors (culture-based teaching, e.g. Sami handicraft and outdoor practices), environmental factors (e.g. school canteen) and social factors (e.g. caring teachers), while challenges and stressors were educational (e.g. getting good marks), environmental (e.g. noise) and social (e.g. bullying). Lower secondary school pupils called for more tradition-based teaching. Educational aspirations were highest among females and NRH males. RH males generally planned to continue their traditional lifestyle and showed the strongest place attachment. We also address the maintenance of cultural continuity, which is important for the well-being and health of Indigenous youth

Ethnic identity negotiation among Sami youth living in a majority Sami community in Norway

Background: This study was part of the international research project “Circumpolar Indigenous Pathways to Adulthood” (CIPA). Objectives: To explore ethnic identity negotiation, an unexplored theme, among indigenous North Sami youth living in a majority Sami community context in Arctic Norway. Methods: A qualitative design was followed using open-ended, in-depth interviews conducted in 2010 with 22 Sami adolescents aged 13–19 years, all reporting Sami self-identification. Grounded theory, narrative analysis, theories of ethnic identity and ecological perspectives on resilience were applied in order to identify the themes. Findings: All 22 youth reported being open about either their Sami background (86%) and/or ethnic pride (55%). Ethnic pride was reported more often among females (68%) than males (27%). However, a minority of youth (14%) with multi-ethnic parentage, poor Sami language skills, not having been born or raised in the community and with a lack of reindeer husbandry affiliation experienced exclusion by community members as not being affirmed as Sami, and therefore reported stressors like anger, resignation, rejection of their Sami origins and poor well-being. Sami language was most often considered as important for communication (73%), but was also associated with the perception of what it meant to be a Sami (32%) and “traditions” (23%). Conclusion: Ethnic pride seemed to be strong among youth in this majority Sami context. Denial of recognition by one’s own ethnic group did not negatively influence ethnic pride or openness about ones’ ethnic background, but was related to youth experience of intra-ethnic discrimination and poorer well-being. As Sami language was found to be a strong ethnic identity marker, effective language programmes for Norwegian-speaking Sami and newcomers should be provided. Language skills and competence would serve as an inclusive factor and improve students’ well-being and health. Raising awareness about the diversity of Sami identity negotiations among adolescents in teacher training and schools in general should be addressed

Religion and Health in Arctic Norway–the association of religious and spiritual factors with suicidal behaviour in a mixed Sámi and Norwegian adult population - The SAMINOR 2 Questionnaire Survey

Given the higher suicide rates among the adult population in the northernmost part of Norway and some unfavourable psychosocial outcomes associated with the Laestadian revival movement in this region, it is reasonable to investigate the relationship between religiosity/spirituality and suicidal behaviour in this context. This study used cross-sectional data from the population-based SAMINOR 2 questionnaire survey (2012; n = 11,222; 66% non-Sámi; 22% Laestadian-affiliated; 27% response rate) in mixed Sámi-Norwegian areas of Mid and North Norway. We analysed the associations between religious/spiritual factors and lifetime suicidal ideation and attempts, age at the first attempt, motives, and number of attempts. Multivariable-adjusted regression models considering sociodemographics, Sámi background and self-ascription, and health-related risk factors were applied. Sámi and Laestadian affiliations were significantly associated with religious self-ascription, regular attendance, and Established Church membership. In a fully adjusted model, Laestadian family background was negatively associated with lifetime suicide attempts (OR = 0.66, 95% CI: 0.47–0.93) compared with other family circumstances, whereas regular religious participation was inversely associated with suicide ideation (OR = 0.74, 95% CI: 0.61–0.91) compared with non- or rare attendance. The findings suggest that Laestadianism and religious attendance contribute to less suicidal behaviour among adults in Sámi-Norwegian areas

Religion and Health In Arctic Norway—The association of religious and spiritual factors with non-suicidal self-injury in the Sami and non-Sami adult population—The SAMINOR 2 Questionnaire Survey

Research has found psychological dimensions of religiosity/spirituality (R/S) beneficial against non-suicidal self-injury (NSSI), whereas the effect of R/S social aspects is less studied. Using data from the SAMINOR 2 Questionnaire Survey (2012, n = 10,717 ages 18–69; response rate: 27%; non-Sami: 66%; females: 55%), we examined the association of R/S—religious attendance, congregational affiliation, Laestadian family background, religious importance/view of life—with NSSI in the adult Sami and non-Sami population of Arctic Norway. We also applied multivariable-adjusted regression models and mediation analyses to explore how religious participation transmits its effect on NSSI through violence exposure and symptoms of anxiety and depression. Across ethnicities, 3.3 percent (n = 355) reported lifetime NSSI—ranging from 1.2 percent among Laestadians to 7.7 percent in unaffiliated. Regular religious attendance had a significant negative total effect on NSSI (OR = .59). Ninety-five percent of this effect seemed to be due to fewer anxiety and depression symptoms in the attendance group