Aboriginal Healing Foundation 2006.  Ottawa: AHF.

This brief report summarizes the federal government's involvement in the education system for the Inuit in Canada's North. This report is based upon information from the archives of the federal departments of Northern Affairs and National Resources, and Health and Welfare Canada, the Royal Canadian Mounted Police, the Hudson's Bay Company, and the Anglican and Roman Catholic churches. The research also includes interviews with former students, missionaries and government bureaucrats. The spread of Read more...

Matua Raki, 2009. NZ:Matua Raki.

People with co-existing problems (CEP) can fall between the gaps of addiction and mental health services, with the outcome being ineffective treatment, or no treatment at all, and increasing miscommunication between agencies. There is an urgent need for better communication and the development of shared understandings between addiction and mental health services – to recognise and respect their differing expertise, develop coordinated assessment and treatment plans and convey this information to the wider helping services sector. Cross-training is essential.  A method of enhancing CEP capa Read more...

Couture, Joe & Parker, Couture, Laboucane (2001).

Four native American communities in Manitoba known as Hollow Water devised a healing system for sexual abuse -- the Hollow Water First Nation Community Holistic Circle Healing. While integrating elements of a number of federal and provincially funded services, the 13-step CHCH healing process is based on the seven Midewin teachings of the Anishnabe people.  Unlike mainstream systems (justice, family/social services), the process holistically involves victims, victimizers, and their families and creates spiritual, physical, emotional and intellectual benefits throughout the community, many which cannot be given a specific dollar value. The study concluded that the CHCH str Read more...

Mushquash et al. In Itl Jl of Mental Health and Addiction 8(2) 2009.

This paper details a four-stage methodology for developing early alcohol interventions for at-risk Aboriginal youth. Stage 1 was an integrative approach to Aboriginal education that upholds Aboriginal traditional wisdom supporting respectful relationships to the Creator, to the land and to each other. Stage 2 used quantitative methods to investigate associations between personality risk factors and risky drinking motives. Stage 3 used
qualitative interviews to further understand the contexts and circumstances surrounding drinking behaviour within a larger Read more...

Walker, Dale & Loudon, Walker & Frizzel 2006.  Oregon: One Sky Center.

The intent of this guidebook is to serve as a first of its kind broad-based resource for Native people at all community levels. Its purpose is to help us learn more about suicide and create a response plan for our communities. The guidebook is meant for tribal and community leaders, schools, religious institutions, mental health agencies, law enforcement, and any other organizations or individuals that desire to address this painful and critical problem. Contained within the book are background information, data on suicide, community strategic p Read more...

Walker, Loudon, Walker & Frizzell (2006).  Oregon: One Sky Center.

The intent of this guidebook is to serve as a first of its kind broad-based resource for Native people at all community levels. Its purpose is to help us learn more about suicide and create a response plan for our communities. The guidebook is meant for tribal and community leaders, schools, religious institutions, mental health agencies, law enforcement, and any other organizations or individuals that desire to address this painful and critical problem. Contained within the book are background information, data on suicide, community Read more...

Kanowski, Jorm & Hart.  In Intl Jl of Mental Health 3(10) 2009.

Mental Health First Aid (MHFA) training was developed in Australia to teach members of the public how to give initial help to someone developing a mental health problem or in a mental health crisis situation. However, this type of training requires adaptation for specific cultural groups in the community. This paper describes the adaptation of the program to create an Australian Aboriginal and Torres Strait Islander Mental Health First Aid (AMHFA) course and presents an initial evaluation of its uptake and acceptability.

Hopi (2009).

"Leader" is typically defined as an individual who exercises power, but leadership looks different to Native Americans who prefer collective change that depends on the dynamic interrelationships between many individuals. The Hopi Leadership Program is built on cultural values and responsibilities embedded in relationships. During a Nov. 2009 visit, participants in the Circle of Leaders Program sponsored by Native Americans in Philanthropy learn about the Hopi way of creating positive community change.

One Sky Center (2009).  Presented at the Tribal Justice and Safety Regional Conference at Mystic Lake, Minnesota March 26, 2007.

Restoule, Brenda (2004).

This manual has been written to offer guidance to aboriginal communities and families who have had to endure the tragedy of losing a loved one to suicide. It is the story of how one First Nations (Ojibwa) family and community dealt with the effects of a youth suicide. It emphasizes the importance of having the appropriate supports and tools in place to offer prompt and effective help to various segments of the community. It is an example of how traditional First Nations and western based health practices can combine to produce an effective and caring approach that meets the needs of the particular community.