The Uphill Battle of the Judicial System

“Innocent until proven guilty” offers a comforting illusion, it insinuates the ability to fight for your freedom through trial without prejudice. While this thought is relieving for many, we fail to consider how the verdict is determined before we even set foot into the courtroom. It’s decided by something much more complicated – wealth. Lawyers are indeed an integral part of our society, they defend, sentence and serve us. However, often underrepresented and discarded, are the most critical lawyers of all: legal aid lawyers. Legal aid lawyers are public lawyers assigned to those who cannot afford private ones, and while not completely free, they offer affordable prices for a variety of clients. While this may be largely beneficial, there are many faults in this system that negate the affordability of the service. The main flaw in this system lies in the treatment of legal aid lawyers. These lawyers are often underpaid and overworked which often results in the inability to represent and defend their clients to the best of their ability. Moreover, legal aid services offered by a wide range of lawyers also face a lack of funding, exacerbating already existing issues and worsening conditions for individuals in need of legal services.

Legal aid lawyers represent about 10% of overall lawyers in Canada, with around 91% being lawyers that belonged to a private firm. As wealth inequality continues to increase, we witness in response an ever-increasing demand for affordable defense. However, this is a demand that cannot be met. In 2020/2021, there were 224,000 applications concerning adult matters, excluding youth and family matters completely. With 224,000+ clients and Legal aid lawyers making up <10% of overall lawyers in Canada, this sets an impossible standard that puts both the lawyers and the applicants at a disadvantage (Legal Aid in Canada). Oversaturation of clients results in overworked lawyers who need “sufficient time between cases to prepare,” a luxury that’s not given to them. While the number of clients/applicants seems to be ever-increasing, the salaries of legal aid Lawyers have remained relatively stagnant. While private firm lawyers average around $100,000 per year, earning $51.28/hour (this does however fluctuate based on the number of years spent at the firm) (“Lawyer Salary in Canada – Average Salary”). Legal aid lawyers earn around $80,000 per year, with bonuses of up to $2,000 (ERI Economic Research Institute). While these two factors may seem unrelated, they’ve both played equally large roles in the anger brewing within the legal aid community. There have been multiple instances of certain legal aid lawyers withholding services all over Canada in an attempt to voice their concern about  payment and the amount of work legal aid lawyers are expected to carry out under such circumstances. A lawyer writes: “Two years ago, lawyers in British Columbia—who are paid 30 percent less than I am—withheld services for eighteen months to press the government for a raise,” after discussing a case in which he and his student put well over 100 hours in research and court only to be paid $7,000 (Davies). While this withholding of services does draw attention to the important issue of ensuring correct payment for the amount of work put in, it puts citizens at a disadvantage as they have no access to affordable legal services. While it may be easy to dismiss this example as it is relatively small scale, these withholdings have been going on for years. Around some time in August of this year, some defense lawyers offering legal aid in Alberta began to withhold services including: providing bail-related services and courtroom duty counsel until funding is increased and salaries improved (Mrinali Anchan).  

The absence of certain legal aid services has led to disadvantages for many people. Lack of representation – especially affordable representation often results in people having to represent themselves. While the ability to represent yourself can be beneficial in small-scale court cases, it doesn’t always work out, especially with more complex criminal cases. In these criminal cases, a lack of experience concerning the legal system puts one at a disadvantage, as there are intricacies within the judicial system that everyday citizens are unaware of and incapable of fully understanding. There are many examples of this inability to truly understand the law resulting in major losses for the citizens representing themselves, both financially and socially. The Hope family (Kevin and his wife Fay,) determined to invest in land properties and decided to represent themselves in cases against the municipal government in Saskatchewan. Unfortunately, their case was thrown out of court due to multiple strikes, and later even the appeal they made against the decisions of the court was also dismissed (“Representing Yourself in Court Is Popular but Costly and Risky”). Of course, not all cases of self-representation result in their cases being thrown out of court. So was the case for Caroline Wilson who was successfully able to represent herself in a divorce case. However, this did come about with the help of a lawyer who coached and advised her (“Representing Yourself in Court Is Popular but Costly and Risky”). Self-representation comes at a huge risk and about 30%-40% of all people who go to court represent themselves. With the wealth disparity constantly increasing, self-representing litigants are sure to increase. However, an overall increase in funding for legal aid lawyers could fix at least a portion of this issue, namely, the strikes legal aids have been carrying out. Increasing funding could allow for the ability to hire more legal aid lawyers to ease up the overflow of cases burdening current legal aid lawyers, giving the lawyers enough time to prepare for cases so they may be able to properly defend their clients. An increase in funding could also increase the salaries of legal aid lawyers, ensuring they’re properly compensated for the amount of work they put in. Lastly, ensuring that legal aid offered by other types of lawyers is properly funded will further increase the accessibility of these services when individuals are in need of them.

Representation is important, when we’re facing multiple claims made against us, it’s comforting to know there is someone in our corner fighting for us. To be denied representation, whether directly or indirectly, due to financial reasons and lack of government support for cheaper alternatives is a violation of our natural rights. By raising awareness of the struggles legal aid lawyers are constantly experiencing and how that affects the justice system, we may be able to deliver equal representation to all. 

Works Cited

Canada,. “Self-Represented Litigants in Family Law – JustFacts.” Justice.gc.ca, 2016, www.justice.gc.ca/eng/rp-pr/fl-lf/divorce/jf-pf/srl-pnr.html.

“Representing Yourself in Court Is Popular but Costly and Risky.” CBC, 31 Dec. 2015, www.cbc.ca/news/canada/representing-self-court-lawyers-1.3375609.

Canada,. “The Daily — Distributions of Household Economic Accounts for Wealth of Canadian Households, Third Quarter 2021.” Statcan.gc.ca, 2021, www150.statcan.gc.ca/n1/daily-quotidien/220128/dq220128b-eng.htm.

Legal Aid in Canada. 2020-21, www.justice.gc.ca/eng/rp-pr/jr/aid-aide/2021/docs/rsd_rr2022_legal-aid-in-canada-2020-21-eng.pdf.

Mrinali Anchan. “Defence Lawyers Vote for Job Action over Legal Aid Alberta Funding.” CBC, 5 Aug. 2022, www.cbc.ca/news/canada/edmonton/alberta-defence-lawyers-job-action-1.6541866.

Davies, Breese. “Going Broke in Legal Aid.” The Walrus, 23 Aug. 2016, thewalrus.ca/going-broke-in-legal-aid/.

ERI Economic Research Institute. “Legal Aid.” Salary Expert, 2022, www.salaryexpert.com/salary/job/legal-aid/canada/alberta.

“Lawyer Salary in Canada – Average Salary.” Talent.com, 2022, ca.talent.com/salary?job=lawyer#:~:text=How%20much%20does%20a%20Lawyer%20make%20in%20Canada%3F&text=The%20average%20lawyer%20salary%20in,up%20to%20%24132%2C250%20per%20year..

Canada,. “Legal Aid Program.” Justice.gc.ca, 2020, www.justice.gc.ca/eng/fund-fina/gov-gouv/aid-aide.html.

Note: A correction was made and a new version of this blog was published at 1:20pm MST on November 30th, 2022. Please disregard the earlier version, as inaccurate information was included in that blog.

Written by: Salamat Ibrahim

Edited by: Manat Sidhu

Medical Mistreatment of Canada’s Indigenous Population

Minority groups have been and continue to be exploited and discriminated against in the field of medicine. Notable international examples in medical research include the Tuskegee Study, where researchers in Alabama infected African-American men and did not provide them treatment, and the experimentation conducted in Nazi Germany’s death camps, where Jewish prisoners were tortured and killed in the name of scientific progress (Mcvean, 2020; United States Holocaust Memorial Museum, n.d.). There are also countless examples of racial, religious, and gender minorities receiving unequal treatment in comparison to their counterparts in the majority; with studies finding that Black Americans were less likely to receive treatment for cancer or for pain in comparison to their white counterparts (Eastman, 2002; Meghani et al. 2012). Furthermore, a significant portion of American medical students and residents believed in false biological differences between white and Black Americans, such as that the latter have a higher pain tolerance. However, it would be disingenuous to criticize other countries when a significant minority in Canada endure similar historical and modern treatment from medical researchers and professionals.

Residential School Nutrition Experiments

One of the most infamous examples of unethical Canadian medical research are the nutrition experiments conducted in Canada’s residential schools, which stemmed from a 1942 survey of Cree communities in Northern Manitoba carried out by federal researchers (Mosby, 2013). While it’s easy to briefly look at this survey and conclude that it was conducted without malicious intent, it is important to remember that the researchers released a report prior to conducting the survey suggesting that the results may lead to solutions for the ‘Indian Problem’, or the belief that the Indigenous population has to be assimilated (Brant, n.d.; Mosby, 2013). After federal researchers discovered that malnutrition was prevalent in Indigenous communities and residential schools, the federal government gave permission for doctors to test out their theories on the communities and schools. Overseen by Dr Percy Moore, the Indian Affairs Branch Superintendent of Medical Services, and Dr Frederick Tisdall, a famed nutritionist, these experiments often utilized control of malnourished children who were denied adequate nutrition (MacDonald et al., 2014). The treatment group did not often fare better, with researchers simply giving supplements to a portion of the total sample. In some of these studies, improvements were seen, in others, malnutrition persisted. Efforts were also made to control as many factors as possible, even at the expense of the research subjects. For example, previously available dental care was denied in some settings because the researchers wanted to observe the state of dental decay and gingivitis caused by malnutrition.

However, the experiment with arguably the longest mark on Canadian history is the 1947 study conducted by Dr. Lionell Pett (Tennant, 2021). Using a sample consisting of over 1000 children across six residential schools, Dr. Pett tested a variety of interventions and non-interventions for malnutrition. Again, some children were kept malnutritioned for the sake of control. It is important to note that some of these interventions led to the development of other conditions; after feeding a treatment group fortified flour, many individuals developed anemia, or lower red blood cell count than the norm. It is important to note that in 1941, Dr. Pett was the primary author of the precursor to the Canadian Food Guide, and it is believed that his experiments were based on internal debates among nutrition professionals and bureaucrats about Canada’s Food Guide. It is not a stretch to suggest that the modern Canadian Food Guide is built off of the results of at least one of Pett’s experiments.

Alongside the belief that they could solve the ‘Indian Problem’, there was also somewhat of a white savior complex/white man’s burden, as suggested by a 1948 press release promoting the nutritional study released by Indian Affairs, which stated:

“They have abandoned the native eating habits of their forefathers and adopted a semi-civilized, semi native diet which lacks essential food values, brings them to malnutrition and leaves them prey to tuberculosis and other disease. The white man, who unintentionally is responsible for the Indians’ changed eating habits, now is trying to salvage the red man by directing him towards proper food channels … (Library and Archives, 1948)”

Improper Treatment

Medical research is not the only area of medicine where Indigeonous people have been abused. In 2018, John Pambrun and a multitude of other Indigneous people filed a class-action lawsuit alleging various instances of improper medical treatment and experimentation at the hands of Canadian healthcare professionals in hospitals and schools (CBC/Radio Canada, 2018; Kassam, 2018). In 1955, Pambrum had a lung removed as part of treatment for tuberculosis, despite antibiotics for the disease being the usual treatment at the time. Others claim of physical and sexual assault, such as being force-fed their own vomit and unconsesnually restrained, and experimentation. Instances of improper treatment for Indigenous people are not just found in the 20th Century. In 2008, 45-year-old Brian Sinclair was ignored for at least 34 hours, before passing away due to complications of a treatable bladder infection. 

Brian Sinclair. Source: https://www.cbc.ca/news/canada/manitoba/brian-sinclair-s-family-can-sue-manitoba-health-authority-court-says-1.3061551

Modern Day

What was touched upon in this article is simply the tip of the iceberg of decades of mistreatment at the hands of the Canadian medical field. To this day, many Indigenous Canadians do not trust the Canadian medical system (West, 2014). While many actions have been taken to repair this relationship, such as some Indigenous communities forming their own healthcare centres and have become more involved in medical research, ultimately the question remain; how can the Canadian medical system be improved to promote trust in Indigenous communities, or altered to allow them to participate in it?

Written by: Ashwath Puchakatla

References:

Brant, J. (n.d.). Racial segregation of Indigenous Peoples in Canada. The Canadian Encyclopedia. Retrieved September 04, 2022, from https://www.thecanadianencyclopedia.ca/en/article/racial-segregation-of-indigenous-peoples-in-canada

CBC/Radio Canada. (2018, May 10). Class action suit says Canada used indigenous people as Medical ‘guinea pigs’ | CBC news. CBCnews. Retrieved September 12, 2022, from https://www.cbc.ca/news/canada/saskatoon/medical-experiments-residential-schools-students-canada-1.4655864

Eastman, P. (2002). IOM report: Minorities Receive Unequal Medical Treatment Even When Access is Similar. Oncology Times, 24(5), 31–32. https://doi.org/10.1097/01.cot.0000285929.98853.6b

Kassam , A. (2018, May 11). Canada sued over years of alleged experimentation on indigenous people. The Guardian. Retrieved September 13, 2022, from https://www.theguardian.com/world/2018/may/11/canada-indigenous-people-medical-experiments-lawsuit

Library and Archives Canada (January 14, 1948). Indians in North Forsake Health-Giving Native Diet. 2986(851-6-1).

MacDonald, N. E., Stanwick, R., & Lynk, A. (2014). Canada’s shameful history of nutrition research on residential school children: The need for strong medical ethics in Aboriginal Health Research. Paediatrics & Child Health, 19(2), 64–64. https://doi.org/10.1093/pch/19.2.64&nbsp;

Mcvean, A. (2020, December 30). 40 years of human experimentation in America: The tuskegee study. Office for Science and Society. Retrieved September 04, 2022, from https://www.mcgill.ca/oss/article/history/40-years-human-experimentation-america-tuskegee-study

Meghani, S. H., Byun, E., & Gallagher, R. M. (2012). Time to take stock: A meta-analysis and systematic review of analgesic treatment disparities for pain in the United States. Pain Medicine, 13(2), 150–174. https://doi.org/10.1111/j.1526-4637.2011.01310.x

Mosby, I. (2013). Administering colonial science: Nutrition research and human biomedical experimentation in Aboriginal communities and residential schools, 1942–1952. Histoire Sociale/Social History, 46(91), 145–172. https://doi.org/10.1353/his.2013.0015

Tennant, Z. (2021, July 5). The dark history of Canada’s Food Guide: How Experiments on Indigenous Children Shaped Nutrition Policy | CBC Radio. CBCnews. Retrieved September 09, 2022, from https://www.cbc.ca/radio/unreserved/how-food-in-canada-is-tied-to-land-language-community-and-colonization-1.5989764/the-dark-history-of-canada-s-food-guide-how-experiments-on-indigenous-children-shaped-nutrition-policy-1.5989785

United States Holocaust Memorial Museum. (n.d.). Medical Experiments. United States holocaust memorial museum. Retrieved September 05, 2022, from https://www.ushmm.org/collections/bibliography/medical-experiments

West, J. (2014, November 26). First Nations mistrust health system, Dalhousie researchers say | CBC news. CBCnews. Retrieved September 11, 2022, from https://www.cbc.ca/news/canada/nova-scotia/first-nations-mistrust-health-system-dalhousie-researchers-say-1.2851414&nbsp;

Are Women Disproportionately Affected By Poverty?

The word “feminism” may not evoke much sympathy now compared to the past. Especially in progressive countries such as Canada, it may seem less vital to focus on women’s rights than other minorities’ rights. However, the liberation of women from patriarchy still has a long way to go. Patriarchy persists in modern society, despite women’s historical efforts to destroy it, forbidding women today from succeeding as much as they should. One example of such a case is poverty. At first glance, the poverty rate in women may not seem that much greater than the poverty rate in men: according to LEAF (Women’s Legal Education & Action Fund), around 12% of Canadian women experience poverty while 11% of Canadian men do so. Nevertheless, there is a disproportionate jump in poverty rate in minority groups of women: 51.6% of single mothers leading a family and 41.5% of single, widowed, divorced women over 65 are affected by poverty. Furthermore, 35% of women on their own under 65, 44% of Indigenous women living off reserve and 47% of Indigenous women living on-reserve experience poverty. 

One noticeable trend in such statistics is that women who live without men, whether it’s because they are single, widowed, divorced, are much more likely to live in poverty. Why is that so? After all, don’t we live in 2022 where we’d expect women to be financially independent from men and able to get a job, rather than staying in the old, passive gender role of “caregiver”? The Canadian Women’s Foundation addresses these questions. One of the main reasons women are more vulnerable to poverty than men is because they spend 50% more time on unpaid work such as chores, childcare, and eldercare (Fletcher, 2017). It is an uncomfortable truth that even in modern days, and even in progressive countries, the primary caretaker is seen as women and men merely remain as a helper. Humans are social animals, and society doesn’t put as much pressure on men as they put on women to do housework. We often see people compliment men for doing housework as good husbands, whereas when women do housework, it is only considered natural; for men, doing housework is simply a favor they give to their wives, only encouraged by society but not pressured. 

Another important cause of poverty in women is what many may expect: the gender pay gap. In Canada, women earn 87 cents per one dollar men earn (“The gender pay gap”, 2022). The gap is even greater when it comes to specific minority groups of women: Indigenous women earn 65 cents, racialized women earn 67 cents and disabled women only earn 54 cents per one dollar earned by non-Indigenous, non-racialized, able-bodied men (“The gender pay gap”, 2022). The term gender pay gap brings many misunderstandings. It brings about naivety, as people believe that the term means that women are paid less for the exact same work that they are performing as men. Uninformed people, not understanding the causes and definition of the gender pay gap, believe that gender pay gap is a myth, since in their mind, businesses wouldn’t be irrational so as to pay men more than women when they can simply save money by not doing so. However, before introducing the proper definition of gender pay gap, I would also like to state that businesses aren’t as rational as one may expect… Think of the pink tax! For instance, an antifungal cream marketed to women is sold at a price 21 percent higher than men’s, even though the cream contains the exact same ingredients and only differ in labels and descriptions (“Pink tax”). Similar cases are prominent in other products including deodorant, shampoo, soap and razors. Additionally, women have to pay for items that are necessary for them, such as sanitary pads, even though they should be free. Evidently, pink tax is another contributing factor in women’s higher poverty rate than men.

Gender pay gap defined by OECD is simply a difference between median earnings in men versus women. The pay gap is caused by women taking the bulk of unpaid work, as mentioned before, and occupational segregation in which female-dominated professions tend to be less paid than male-dominated professions. For example, traditional employment for women, such as teachers, earn $25,334 per year in median, whilst traditional men’s work such as truck drivers earn $45,417 per year in median (“The gender pay gap”, 2022). Traditional women’s work is often undervalued because it is analogous to domestic work, which used to be free and is often taken for granted. Furthermore, research findings show that wages become devalued after women take up a large bulk of industry. 

Poverty among women inevitably brings up the need to address the gender pay gap. The process may not be simple. But we may start with a stronger demand for an equal share of housework and childcare between women and men, not only in our own lives, but at a political, governmental level, as well. Similarly, we must advocate for  higher pay in women-dominated professions, and actively encourage women to work in male-dominated professions. 

Works Cited

Fletcher, R. (2017, June 1). Women spend 50% more time doing unpaid work than men: Statistics canada | CBC News. CBCnews. Retrieved January 15, 2022, from https://www.cbc.ca/news/canada/calgary/men-women-housework-unpaid-statistics-canada-1.4141367#:~:text=CBC%20News%20Loaded-,Women%20spend%2050%25%20more%20time%20doing%20unpaid%20work%20than%20men,new%20data%20from%20Statistics%20Canada.&nbsp;

Pink tax. Canadian Labour Institute. (n.d.). Retrieved January 18, 2022, from http://www.canadianlabourinstitute.org/story/pink-tax&nbsp;

The gender pay gap: Wage gap in Canada: The Facts. Canadian Women’s Foundation. (2022, January 12). Retrieved January 14, 2022, from https://canadianwomen.org/the-facts/the-gender-pay-gap/&nbsp;

Women and poverty – leaf. (n.d.). Retrieved January 14, 2022, from https://www.leaf.ca/wp-content/uploads/2011/01/WomenPovertyFactSheet.pdf&nbsp;

Written By: Erica Kim

Edited By: Zuairia Shahrin

Slacktivism

In the Digital Age, the term ‘slacktivism’ has been thrown around considerably. While it originally had a positive connotation when it was coined in 1995, the term slacktivism has come to refer to actions performed on the Internet that are believed to have little to no effect on the real world, and are instead done to make the participants feel good about themselves (Christensen, 2011). From online petitions to hashtags and posts, actions that fall under the umbrella of slacktivism have been used in discussions regarding topics such as the Black Lives Matter movement, sexual assault, and mass poverty. And while some in the present day are critical of slacktivism, there are still groups of people who believe in its benefits. 

Background

Slacktivism was first used by Fred Clark and Dwight Ozard in a series of seminars at the 1995 Cornerstone festival, shortening the term slacker activism (Clark, 2009). In a blog post, Clark detailed that the term was not used to reference “…minimal effort ways to feel self-righteously smug…”  Instead, it was a twist on a term used by Baby Boomers to describe the younger generation of the time as lazy and unwilling to put in a sufficient effort in social causes. To Clark and Ozard,  slacker activism described actions by young people on a personal scale, such as processes like planting trees, in contrast to participating in a protest march (Christensen. 2011, Clark, 2009).

(Patheos, 2009)

In the 2000s, we began to see a shift in the connotation of the term (Barnett Cosby, 2018). Articles such as a 2001 article in Newsday and a 2002 article in New York Times references mass e-mailing and the effect they may have on the cause they are a part of. In 2009, Nora Young, host of CBC Radio show Spark, interviewed writer and prominent critic of Internet activism, Evgeny Morozov, where he criticized slacktivists (Morozov, 2009). He later detailed his position in a Foreign Policy blog post, describing slacktivism as:

“…activism for a lazy generation: why bother with sit-ins and the risk of arrest, police brutality, or torture if one can be as loud campaigning in the virtual space? Given the media’s fixation on all things digital — from blogging to social networking to Twitter — every click of your mouse is almost guaranteed to receive immediate media attention, as long as it’s geared towards the noble causes. That media attention doesn’t always translate into campaign effectiveness is only of secondary importance.” 

Today, Morozov’s position is one espoused by many journalists and bloggers, ranging from large, corporate newspapers to those only circulated within a single county (Barnett, 2015; Barnett Cosby, 2018; Harris, 2010). However, it is important to note that this position is not just held by news organizations and blogs: in the wake of many events, such as a terrorist attack or social movement, many wonder on social media if the actions taken by those on the internet actually have any benefit.

Nowadays, slacktivism includes a range of actions, such as: 

  • Clicktivism: focuses on increasing awareness and involves signing online petitions orform emails, or even something as simple as liking a post. For this blog post, challenges with little to no connection to the cause they are for (i.e. A.L.S ice bucket challenge) and performance activism (black squares on Instagram during the 2020 George Floyd protests) are also included as clicktivism.
  • Charity slacktivism: may include liking or sharing a charity’s post or video (as seen with Kony 2012). However, a distinction is that charity slacktivism can have a financial component, which may include either donating directly, or buying a product where a portion of the products go to charity. 
  • Sympathy slacktivism: consists of actions that are meant to show support to the people affected by an event. A popular form of this is changing one’s profile picture to something related to the topic, such as the flag of the affected country.
  • Info-slacktivism: a category defined specifically for this blog post. While it may be considered clicktivism, its purpose goes beyond raising awareness: info-activism is focused on spreading information and educating viewers of the contents of a post, and often involves sharing infographics. Many readers may remember examples of this kind of slacktivism during the Black Lives Matter protests in 2020 and the Stop Asian Hate movement in 2021. 

Importantly, slacktivism has evolved since it was first used in a series of seminars in 1995, and now encompasses a variety of techniques, each with their own criticisms and benefits, some of which we will highlight in this post.

Criticisms

While there are a wide variety of criticisms towards slacktivism, there are two critiques that can be seen as the most significant. The first critique is a lack of other actions. In the eyes of many critics, slacktivism only requires minimal effort (Christensen, 2011). Therefore, not partaking in other actions that are deemed to have a higher level of involvement is seen as a lack of dedication to a social movement. In the opinion of critics, it is unlikely that individuals who perform activism would also participate in actions with a higher level of involvement.

The second area is the lack of effectiveness (Christensen, 2011). Questions regarding efficacy are constantly raised when discussing slacktivism, with studies showing that certain forms of it are not effective in creating meaningful change. Furthermore, in some instances where social campaigns stated that their slacktivist methods led to social change, the data that they used to support this claim was difficult to verify.

An example of these concerns is Kony 2012. A movement meant to spread awareness about Ugandan warlord Josef Kony, Kony 2012 began as a 30 minute film of the same name by the organization Invisible Children (Internet Historian, 2018). In the first six days of the video being up, it garnered 100 million views, with the organization receiving significant media attention and donations from netizens. A key message of the video was that on April 20th, 2012, people who had paid and registered online before that day would go out and put up posters and signs across their city. However, despite the hundreds of thousands of hashtags and likes, and tens of thousands of registered attendees across the world, a fraction of volunteers showed up on the date, with no volunteers coming out to support the cause in some cities. For example, in Sydney, Australia, 12 people out of 18,000 registered volunteers showed up. While the video campaign fulfilled its goal of raising awareness about Josef Kony, there was a lack of conversion of online views, likes, and dedication to the cause of in-person action despite its international virality. While the goal of raising awareness was achieved, many experts pointed out that the entire approach Invisible Children utilized was rife with misinformation and oversimplification, with even Ugandans criticizing it. For example, at the time of the video’s release, Kony’s presence in Uganda had actually diminished, and he had actually moved on to bordering nations (NPR, 2012).

(Invisible Children, 2019)

Ultimately, critics believe that the low effort required and the debatable effectiveness of slacktivism leads individuals to believe they’re making a meaningful impact, when they are not contributing at all.

The Other Side

Despite the large amount of criticism levied toward slacktivism, there are those who believe that slacktivism can still do good. Supporters of slacktivism point out that critics are only partially correct for suggesting that slacktivists do not perform higher involvement actions which require more effort: it ultimately depends on the publicity of the slacktivism. For example, researchers at the University of British Columbia found that private “token displays of support”, or slacktivist-type of activities, can actually result in participants being more likely to help with  a more meaningful assignment afterwards (Kristofferson et al., 2013). Specifically,  one study  found that private token displays of support from the participants indicated a greater chance of agreeing to volunteer. They also found that the group of participants who performed a private token display of support would subsequently donate an average of $0.86, while the group who performed a public token display of support would donate an average of $0.34, by comparison. Lastly, the group that did not perform a token display of support donated only $0.15. In the case of slacktivism, specifically charity slacktivism, sharing a charity’s post would be considered a public action, while donating or volunteering with the charity would be considered a private action.

Due to the minimal threshold of effort required to participate, accessibility is another strength of slacktivism  (Hamilton, 2010; Rajani, 2017). Certain forms of slacktivism can allow anyone with access to the internet to participate. This then allows those who may be unable to take part in traditional forms of activism, such as individuals with physical disabilities, to be politically and socially active (Hamilton, 2010). Furthermore, the accessibility of slacktivism allows for the previously overlooked issues to be brought to the attention of the general public fairly quickly and easily (Lekach, 2021).

This last argument is perfectly demonstrated by 2014’s A.L.S. ice bucket challenge. Meant to raise awareness about A.L.S. or Lou Gehrig’s disease, many wondered if the purpose of the challenge was being overlooked as it swept the world (Surowiecki, 2016). It did not: millions of dollars were donated to various A.L.S. organizations worldwide as the challenge took over social media, with the A.L.S Association alone receiving more than ten times the amount contributed in the last year, in just eight weeks. Furthermore, in 2016, it was reported that contributions to the A.L.S. Association had stayed about twenty-five per cent higher than in the year before the challenge, suggesting that “slacktivist” activities can have a lasting effect.

(Slgckgc, 2014)

Slacktivism is a tricky topic. There is no concrete answer as to what works and what doesn’t. In the end, when it comes to deciding whether or not to partake in what may be considered slacktivism, it is up to the individual to examine various factors about the action. What is the goal of this action? How effective is it? Will it be conducted publicly or privately? Is it performative? Will any follow-up actions be conducted? This also applies when consuming content regarding slacktivism, such as reading your friends’ posts or tweets about a topic. Keeping an objective mind, while remaining both critical and open when participating in and consuming slacktivism, is the optimal way to ensure that one’s slacktivism is still effective.

References 

Barnett, E. (2015, Sep 18). ‘Dislike’ icon mere slacktivism. Edmonton Journal https://login.ezproxy.library.ualberta.ca/login?url=https://www.proquest.com/newspapers/dislike-icon-mere-slacktivism/docview/1713769473/se-2?accountid=14474

Barnett Cosby, N. (2018). The Revolution May Not Be Televised but It Will Be Hashtagged: The Impact of Social Media on Social Movements, Racial Perceptions, and Real-World Activism (Order No. 10841889). Available from International Bibliography of the Social Sciences (IBSS); ProQuest Dissertations & Theses Global; Sociological Abstracts. (2097747136). https://login.ezproxy.library.ualberta.ca/login?url=https://www.proquest.com/dissertations-theses/revolution-may-not-be-televised-will-hashtagged/docview/2097747136/se-2?accountid=14474

Christensen, H. S. (2011). Political activities on the Internet: Slacktivism or political participation by other means?. First Monday, 16(2). https://doi.org/10.5210/fm.v16i2.3336

Clark, F. (2009, June 11). Etymology. Patheos. Retrieved February 10, 2022, from https://www.patheos.com/blogs/slacktivist/2009/06/11/etymology/

Hamilton, A. (2020, November 11). In defense of “slacktivism”. Rooted in Rights. Retrieved February 20, 2022, from https://rootedinrights.org/in-defense-of-slacktivism/&nbsp;

Harris, M. (2010, May 01). Online advocacy now slacktivism. Nanaimo Daily News https://login.ezproxy.library.ualberta.ca/login?url=https://www.proquest.com/newspapers/online-advocacy-now-slacktivism/docview/238084948/se-2?accountid=14474

Internet Historian. (2018, October 11). The Story of Kony2012 [Video]. YouTube. https://www.youtube.com/watch?v=Y7nymZEXjf8&t=961s

Invisible Children. (2019). Stop Kony 2012 poster. Wikipedia. Wikipedia. Retrieved from https://en.wikipedia.org/wiki/File:Stop_Kony_2012_poster.png.&nbsp;

Kristofferson, K., White, K., & Peloza, J. (2013). The nature of slacktivism: How the social observability of an initial act of token support affects subsequent prosocial action. Journal of Consumer Research, 40(6), 1149–1166. https://doi.org/10.1086/674137&nbsp;

Lekach, S. (2021, October 29). Your slacktivism isn’t as useless as everyone thinks. Mashable. Retrieved February 15, 2022, from https://mashable.com/article/slacktivism-dapl-protest-online&nbsp;

Morozov, E. (2009, May 19). The Brave New World of Slacktivism. Foreign Policy. Retrieved February 20, 2022, from https://foreignpolicy.com/2009/05/19/the-brave-new-world-of-slacktivism/&nbsp;

NPR. (2012, March 8). Fact checking the ‘kony 2012’ Viral video. NPR. Retrieved February 24, 2022, from https://www.npr.org/transcripts/148235383&nbsp;

Patheos. (2009). Poster for Slacktivism Seminars in 1995. Patheos. Retrieved from https://www.patheos.com/blogs/slacktivist/2009/06/11/etymology/.&nbsp;

Rajani, N. (2017, October 15). ‘slacktivism’? or just different forms of activism? ALiGN: Alternative Global Network Media Lab. Retrieved February 18, 2022, from https://carleton.ca/align/2017/slacktivism-or-just-different-forms-of-activism/&nbsp;

Slgckgc. (2014). Doing the Als Ice Bucket Challenge. Flickr. Retrieved from https://www.flickr.com/photos/slgc/14927191426/.&nbsp;

Surowiecki, J. (2016, July 18). What happened to the Ice Bucket Challenge? The New Yorker. Retrieved February 25, 2022, from https://www.newyorker.com/magazine/2016/07/25/als-and-the-ice-bucket-challenge&nbsp;

Written By: Ashwath Puchakatla

Edited By: Sara Assaf

Everyone Deserves Exercise: The Steadward Centre for Personal & Physical Achievement

Exercise is essential to maintain physical and mental health: without exercise the sharpness of our minds, our happiness, and our bodily processes deteriorate. Exercise is not just weightlifting, running, or playing competitive sports— there are many ways to stay active if you are able-bodied! Walking with friends, going skating, or joining a beginner intramural team are all ways that you can take care of your health. However, for people who cannot get their heart beating a little faster without expensive equipment or additional support, finding a good way to stay active might be challenging. 

While many may not consider it when designing sports programs, community facilities, and private gyms, people experiencing mobility disabilities have the same physical and mental need for exercise as the rest of the population. The social model of disability states that it is not the responsibility of people experiencing disability to become capable of existing in spaces not designed for their accessibility, but for the designers of publicly accessible spaces to keep those with differences in accessibility in mind. For people experiencing physical disability it is even more critical for health to engage in formal exercise: secondary complications associated with often-times sedentary lifestyle of people experiencing disability can be devastating to wellness. 

Currently, an overwhelming majority of fitness centres (both private and community centres for fitness) are not accessible to everyone. The equipment available at most fitness facilities does not consider the 1 in 10 Canadians over the age of 15 that have a mobility disability. This means that 2.7 million Canadians may not have access to protect and preserve their mental and physical health. However, the Faculty of Kinesiology, Sport, and Recreation at the University of Alberta offers a facility and program designed with the intention to offer accessible exercise. The Steadward Centre for Personal & Physical Achievement at the University of Alberta has the vision of facilitating adapted physical activity and para sport opportunities for everyone. The Centre directs their attention primarily to innovative programming and fitness opportunities for people experiencing disabilities while simultaneously functioning as a research and education facility. 

Programming and Support: 

The Steadward Centre offers four main programs to patrons: Adult Fitness and Recreation (AFR), Athlete Development for Parasport, Free2BMe, and Functional Electrical Stimulation (FES). In AFR, people experiencing disability are encouraged and supported in being physically active in the presence of Certified Exercise Physiologists who are trained in Adapted Physical Activity. The Athlete Development for Parasport program facilitates high-performance sports training, led by experienced coaches, in an individualized fashion for each athlete. Children and youth who are experiencing disability are supported in learning physical literacy skills, developing active lifestyles, and gaining independence through the Free2BMe program offered by the Steadward Centre. Finally, the FES program offers physical activity to people who have paralysed or weakened muscle activity as a result of a condition or trauma. There are three types of FES available through the Centre:  (1) FES arm cycling, (2) FES leg cycling, and (3) FES arm and leg elliptical. The Steadward Centre is one of four community facilities in the Edmonton area equipped with FES. During the COVID-19 pandemic, at home programming has also been available. This programming allows for a safe, inclusive environment for all people to engage with active lifestyles that improve and sustain physical and mental wellness. Accessibility to exercise resources, spaces, and classes contributes to lower instances of secondary health complications and therefore improves quality of life for people experiencing disability. 

A person sitting on a wheelchair

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FES bikes use electrodes stuck to the surface of the skin to elicit muscle contraction and therefore enable cycling for persons with neurotrauma or neurodegeneration. FES bike usage also helps to prevent cardiovascular diseases, osteoporosis, and type 2 diabetes. 

Exercise is Rehabilitation: People with Neurotrauma and Neurodegeneration

Functional Electrical Stimulation allows people with neurotrauma (spinal cord injury, stroke, etc.) or neurodegeneration (namely multiple sclerosis) to engage in regular physical activity without the cost of physiotherapists. Although exercise offers prevention against secondary complications of a largely sedentary lifestyle common amongst people with neurological disabilities, exercise is more than that when facilitated by FES: it is a form of rehabilitation! FES facilitated cycling has been shown to improve over ground walking in people with spinal cord injury (SCI), stroke, multiple sclerosis (MS), and Parkinson’s disease (PD). Impactful work in the area of neurorehabilitation using FES has been conducted at the University of Alberta, where FES equipment has been available through the Steadward Centre since 1991. 

Don’t Stop Here 

It may be tempting after reading this article to think that if fitness facilities introduced FES accessibility and offered programming that considers differences in mobility that we would be set and on our way. This is not the case. While the Steadward Centre has made great strides in facilitating exercise for people experiencing physical disability, we must additionally consider people with greater diversity of disability in our community designs. Examples of essential services under the social model of disability include introducing braille equipment labels for people who have vision deficits, adding training for Adapted Physical Activity as a requirement for facility trainers, and increasing availability of adaptive programming as opposed to placing people experiencing disability in beginner programming. Furthermore, this type of facility should not be unique; across the province and the country, more facilities that offer programming to people experiencing disability must develop. If health is considered valuable in Alberta and in Canada facilities like this will be demanded and will be funded. Everyone deserves access to physical activity! 

Written By: Jane Porter

Edited By: Erica Kim

Eliminating the Health Disparities Faced by the LGBTQ+ Community

Until 1973, homosexuality was listed as a disorder in the Diagnostic and Statistical Manual of Mental Disorders. Although the evolution of our society has led to some understanding of the importance of protecting people from discrimination in healthcare settings, some clinicians still harbour harmful anti-LGBT attitudes. Healthcare professionals take an oath to “do no harm” when treating patients. If medics do not uphold this rule, how are they ensuring that absolutely no harm is being done? Creating an affirming and inclusive environment for the LGBTQ+ community requires a combination of understanding members as their own population whilst treating every LGBTQ+ person as a unique individual. This article highlights some strategies that current (and prospective) healthcare professionals can use to ensure that.    

On Episode 4 of Unicef Talks, Zuairia Shahrin and Anson Wong discuss how our current health care systems fails to address the needs of LGBTQ+ patients. We look at various ways doctors and other health care professionals can create a more inclusive environment for patients of all gender identities, and the future of health care in general.

Practical Thinking

Many LGBTQ+ people in North America do not have health insurance, with 11% not understanding its coverage.[1][2] In such cases, it is vital to provide the LGBTQ+ community with education on health insurance, while making them feel as comfortable as possible. We must help LQBTQ+ individuals enroll for care and deal with healthcare costs. This is an essential step to solving healthcare inequality for the LGBTQ+ community. 

The LGBTQ+ community may be reluctant to open up about the true nature of their health issues due to a lack of trust. It is crucial to put yourself in their shoes to understand why the trust issues might exist. A 2018 survey conducted by the Centre for American Progress found that, “8% [of LGBTQ+ patients] said that the doctor refused consultation because of their actual or perceived sexual orientation. 6% said that doctors denied the LGBTQ+ healthcare linked to their actual or perceived sexual orientation, and an unfortunate 7% said that they experienced unwanted physical contact from a doctor or other healthcare provider.” In the same study, among transgender people who had visited a doctor, 29% said that the doctor refused consultation due to their sexual orientation, 12% said that healthcare linked to their sexual orientation was denied, and 29% said that they experienced nonconsensual physical contact.[2] Happenings like these have caused many LGBTQ+ people to lose faith in the medical system or doubt its ethical standards. 

Communication Basics

Using correct vocabulary and tone of voice is fundamental to developing a good rapport with LGBTQ+ patients. We should avoid assumptions about an individual’s gender identity and sexual orientation at the most basic level. In a 2018 survey, 9% of LGBTQ+ and 21% of all transgender patients reported that healthcare providers used harsh and abusive language. We, as the future generation, need to pay extra attention to address individuals and their partners as respectfully as possible, to stop this. If somebody calls themselves “gay,” we must not use the term “homosexual,” which is no longer politically correct. If a woman refers to her “wife,” we must not address her as a “friend.” Instead of asking, “Do you have a boyfriend/girlfriend?” it is more inclusive to ask, , “Are you in a relationship?” Using open-ended questions will allow clinicians to initiate discussions about relationships and sexual behavior without assuming heterosexuality.[4] 

Pronouns and Preferred Names

In a 2018 survey, 23% of transgender people said that the healthcare provider intentionally misgendered them or used the wrong name. It is impractical to guess someone’s gender identity based on their name, looks, or  sound. Therefore, when addressing somebody for the first time, instead of asking, “How may I help you, sir?” we should avoid using masculine or feminine specific terms, and instead ask, “How may I help you?” When unsure of what name to use when addressing patients, it is helpful to make eye contact or lightly tap on their shoulders. Alternatively, if you want to be straightforward, a simple “I would like to be respectful. How would you like to be addressed, and what pronouns do you prefer I use to refer to you?” is perfect.[2] 

Maintaining a Non-Judgemental Attitude

It is fundamental to avoid disapproval or surprise when you discover a patient’s gender identity or sexual orientation. We should aim to constantly be aware of our facial expressions and body language to ensure that we do not send off unintended messages. In this way, we can keep an open mind while helping LGBTQ+ patients feel a sense of safety.[1][2] 

Accepting Your Mistakes

It is not always possible to avoid making errors, and as humans, it is natural to make mistakes. Apologizing when you have used the wrong pronoun, name, or terminology, and moreover, using correct terms in the future, will show that you meant no disrespect. This helps when trying to initiate discussions and build trust.[3] 

Healthcare is one of the most basic human rights and something we should never be deprived of. I felt the need to familiarise people with these strategies because I firmly believe that every individual in our community should have their rights protected. The success of healthcare organizations of all types – ranging from academic medical centers to community hospitals – depends on providing care to patients that optimizes quality and clinical effectiveness. As I’m sure clinians do with all patient populations, they should also try to understand the cultural context of the lives of LGBTQ+ patients. Healthcare facilities should try to make amendments to their policies to make the environment more inclusive. This could also give clinicians the opportunity to reflect upon their attitudes and ensure that they provide affirmative care to the LGBTQ+ community. By doing so, clinicians can ensure that all of their patients – especially the LGBTQ+ patients, are getting the highest possible level of healthcare.

References:

  1. Ard, K., Makadon, H. Improving The Healthcare of Lesbian, Gay, Bisexual and Transgender People. The Fenway Institute. Retrieved 8 June 2020. [Online] Available from: <https://www.lgbthealtheducation.org/wp-content/uploads/Improving-the-Health-of-LGBT-People.pdf>
  1. Mirza, S., Rooney, C. (18 January 2018). Discrimination Prevents LGBTQ People From Accessing Health Care. Center for American Progress. Retrieved 8 June 2020. [Online] Available from: <https://www.americanprogress.org/issues/lgbtq-rights/news/2018/01/18/445130/discrimination-prevents-lgbtq-people-accessing-health-care/>
  1. Powell, A. (23 March 2018). The Problems With LGBTQ Health Care. The Harvard Gazette – Health & Medicine. Retrieved 8 June 2020. [Online] Available from: <https://news.harvard.edu/gazette/story/2018/03/health-care-providers-need-better-understanding-of-lgbtq-patients-harvard-forum-says/>
  1. Cigna. (February 2017). LGBT Health Disparities. Cigna Individuals and Families. Retrieved 8 June 2020. [Online] Available from: <https://www.cigna.com/individuals-families/health-wellness/lgbt-disparities>

Written By: Zuairia Shahrin
Edited By: Amir Ali Adel

Campus UNICEF Book Review: Almost Home

Trigger Warnings: Please note that the following reviews will contain information about sexual assault, sex trafficking, drug and alcohol abuse, and self harm.

Kevin Ryan and Tina Kelley’s Almost Home: Helping Kids Move from Homelessness to Hope familiarizes us with the life stories of six young people, who felt a lack of belonging at certain phases in their lives. It places emphasis on the various struggles they went through in early childhood and adolescence, and how they used the lessons learned to better themselves. Covenant House (a charity that looks after the well-being of homeless and trafficked youth)  played a massive role in their improvement. The issues that this non-fiction sheds light on include family violence, prostitution, teen parenthood, rejection based on sexual orientation, and aging out of foster care without a family. In addition to the heartbreaking yet inspirational stories from the youth, the book reveals a set of alarming statistics with regards to the issues, making it all the more important to raise awareness about homelessness and the dangers affiliated with it. 

Chapters 1 & 2: Review Written by Zuairia Shahrin

The first chapter of the book gives us an insight into Paulie Robbins’ life. Paulie was adopted by Hank and Tiffany. Hank, Paulie’s adoptive father, was a crab fisherman, who used to go out to the sea for work. His absence was described as a “mixed blessing” in the sense that outdoors, Hank was full of joy and bliss. However, when indoors, the family often witnessed the most unpleasant sides of him. One day after a fight, Tiffany decided to part ways with Hank, who had left the trailer at the fit of rage, and start a life with Ben, whom she met online. Observing that Ben was the complete opposite of Hank, and that he effortlessly entered Tiffany’s life made Paulie skeptical. It was not until Ben had to go back home to Alberta, due to the death of his estranged wife, that Tiffany made up her mind to move in with him. Because of this decision, Paulie and his little sister Casey spent several weeks with their friends. After coming to know about all this, Hank convinced Casey to live with him while Paulie chose Tiffany. 

Until he could move to Alberta with Tiffany and Ben, Paulie had to live with a friend of Tiffany’s, where he was exposed to a wide range of substances that led his life to spiral downwards. As his experimentation with drugs progressed, his anger -management issues escalated, leading him to be expelled from school. When moving to Canada after that, Paulie noticed how well Tiffany had fit in with Ben’s family, and how he was no match for them. Feeling out of place, and like a “houseguest”, he continued taking drugs in larger doses. His behavior completely transformed for the worse, and he wanted to go back to Hank. This compelled Tiffany to turn him to the police, and him having the ugliest fight with Hank. His involvement with drugs finally sent him to Covenant House, where he had Mildred Mack as his primary counselor. 

As a disheartened Paulie complained about feelings of abandonment, family violence and the longing of a birth mother he never met, Mildred was certain that he was in need of serious counseling. Mildred kept pushing Paulie to improve his life by completing his high school diploma and finding a suitable part-time job, but Paulie kept on ignoring her. He left the shelter, went back to Hank and got beaten, made his way back to drugs, and then went back again to the shelter – this repeated several times. Covenant House even eased restrictions for him to support him more, but that also did not help, and Paulie fled. When he went back to the shelter yet again at the age of nineteen, he was much changed – he had his high school diploma. Though not fully willingly yet, Paulie started paying heed to Mildred’s words and owned up to his mistakes. He worked two jobs, made a career in kickboxing and overcame drug abuse. 

The second chapter demonstrated how family violence can negatively affect young minds, to the extent that it leads them to drug abuse. It further highlights how young people, when not in touch with their sense of belonging with the people around them, can feel as though they do not belong anywhere, when in fact that is untrue. Feeling a sense of belonging is as important as having security; being one of the necessities that a human cannot survive without emotionally, it has the potential to determine what choices they make in their lives. When this very feeling is snatched away from them, at no fault of their own, they are bound to feel abandoned. However, Paulie’s transformation from being a drug addict to having a stable, disciplined life is remarkable, and sets an example that, with the right kind of support and willpower, homeless youth can also make a life for themselves that they admire. 

This chapter zooms into Muriel’s life, who was born in Manila, Philippines, and was adopted by a Canadian family. Her birth mother had nine children and was not able to fend for her, and she suffered from malnourishment and intestinal parasites. However, she was beautiful, and by nature, wild. This was not common for her adoptive parents. Barely seeing her adoptive father, she thought he left the family because of her, and saw how different she was from her brothers. While her mother tried to make her more graceful, she could barely sit still anywhere. As she grew older, Muriel started becoming more rebellious. The fact that she was different from her family was not taken well by her, and she was sent to the Philippines to spend some time with her biological family. As she dreaded her time in the Philippines and was longing to go back to Canada, she became more depressed. When she went back to Canada, it was pretty clear to her family that Muriel had not changed at all. She continued with substance abuse, and even cut herself. 

Feeling as though she was unworthy of feeling any happiness, she lost herself in drugs, which also invited other troubles into her life. Before she realised it, she was drawn into the world of sex trafficking. She was desperate for drugs, which came with a huge sum of money – money that was easily available if she worked for pimps. Her mother sent her to a rehabilitation center, but she got expelled and landed in Covenant House. Within a month and a half, a fight with her mother caused her to leave the shelter and enter the escort business. A friend of hers introduced her to a pimp, who gave her GHB (a date rape drug) with cocaine, which she craved, and lured her. The pimp made her work for several men who exploited her body in all sorts of unimaginable ways. 

Three months later when Muriel returned to Covenant House, she was more scared than ever. Her pimp posed various threats, scarring her mind to the extent where she was not addressing her addiction and drug problems, until she met Crystal, who she knew from a safe house she stayed at some time ago. She could relate to Crystal more than she could to anyone else in the shelter, and opened up to her about how pimps treat young girls. She revealed that she felt a desperate need to earn money from glamorous parties where she was forced to work, while also taking drugs which helped her detach from her pain. Though talking to Crystal took a lot of weight off Muriel’s chest, it was not enough to cure her. She was diagnosed with Fetal Alcohol Spectrum Disorder (FASD) which impaired her mind from making sensible decisions. It provided a perfectly valid explanation for her actions, but Muriel was unable to accept the truth. To further it, her mother’s reluctance to invite her back home pierced her mind even more. 

Soon after, Muriel decided to go back to the escort business as she did not know if she was ready to give up the drugs and the money. Once again, she was exploited in numerous different ways. Her pimp invaded her private life, kept her on a strict diet, not letting her sleep until she had turned a trick, constantly drugging her with GHP and compelling her to do everything she did not want to do. Muriel saw a friend of hers turn more distrustful as she worked in the escort business, and finally realized the damaging counterparts of the job. Leaving prostitution for good this time, she went back to Covenant House and took steps to recover from addiction, complete her high school education and become a ballerina. 

This chapter shed light on how young women have been trafficked in the past, and how sex trafficking still persists today. As a young woman myself, reading Muriel’s story shattered my heart. I cannot imagine myself in such a position, and never want to see another woman suffering like this. The mere thought of a young woman’s body being exploited shakes me to my core, and I cannot even begin to think about the devastating pain that must come when one is placed in situations like this. However, Muriel, and all other sexual assault and sex trafficking victims and survivors have my boundless respect – going through something as ghastly and heinous as sexual exploitation is beyond what most people can tolerate, and speaking up and acting against it serves as an even bigger example of courage. 

Chapter 3: Review Written by Georgia Korfeh

Benjamin Baker’s experience through the foster care system and becoming a first-generation college graduate was really inspiring. His story reveals the reality of how disadvantaged homeless and foster youth are, the various abuses they experience and the frequency of their interactions with the youth criminal justice system. Chronological age should not determine whether a youth should be deemed capable to be independent and removed from the foster system. Youth need ongoing support, a GED or high school diploma, a job and social bonds before being fully released from the system, or else they risk failing to integrate into society with higher risks of homelessness or prison time. With strong supportive relationships with one of the group home supervisors Mr. Todd and his friend from college Joey, as well as the discovery of Christianity and football, Benjamin’s story illustrates how all three factors – and some luck – contributed to life changing success. Furthermore, his story reveals the necessity of policy changes in Texas concerning children in foster care. There is a crucial need to streamline the adoption processes and monitor abuse taking place in foster homes. Research showed that children who overstayed in foster care, without adoption, experienced the most emotional harm (Sastyk, 2014).  Although research also supports placing children with close relatives and family to maintain stability and develop healthy family relationships, Benjamin could not due to the dysfunction of his family. In his case, he was better off being raised outside the home and developing a kinship bond with Joey’s family.

References:

Sastyk. 2014. How long should kids stay in foster care? Scienceblogs

Chapters 4 & 5: Review Written by Amir Ali Adel

Almost Home is a heartbreaking yet inspiring and optimistic work of literature that portrays the realities of youth homelessness in North America. Although I encourage you to read all chapters, in my review, I focus on Chapters 4 and 5. The common thread in all chapters is the important contribution of the Covenant House to the lives of homeless youth.

Chapter 4 tells the story of a young single mom, Creionna, who bravely raises her boy, Dominic, despite growing up in a chaotic family. Her challenges are exacerbated when Hurricane Katrina hits New Orleans, killing more than nineteen hundred people. One aspect of Creionna’s story that resonated with me is her significant determination to save Dominic and herself from homelessness. From the time she settles in the Covenant House until the end, she is always moving forward to find her path. I found the climax of the story the moment when Creionna graduates from high school and attends prom: “Creionna looked in the mirror, she saw a beautiful young lady with a cheerful face with a deep kindness to it and, suddenly, a new glamour” (135). While graduation from high school may not be a great deal for many of us, for Creionna, graduation meant being one step closer to liberating herself and her boy from homelessness. 

Chapter 5 is extraordinary in that two stories run parallel to each other and cross one another in the Covenant House. The stories are about Keith and Jim, born in different families and environments. Jim’s family is consumed by a devastating neurological disease, Huntington’s Disease. He finds meaning in helping the youth and becomes one of the pioneers of the Right of the Passage program in the Covenant House. This essential program provides transitional housing for youth homeless and has affected the lives of many including almost everyone in this book. Keith, on the other hand, faces unbelievable challenges as a child. Several times, he falls into the darkness of addiction and despair. Through the power of mentorship, Jim is able to guide Keith to the right path. If I were to choose one moment that summarizes this chapter I would choose: “Two men [Keith and Jim] whose fathers died tragically. Spiritualists yearning for God’s grace in their lives. Boys who had pinned to put their families back together. Encouraging each other, believing in each other. Making their imperfect road less grueling by walking it together.” (175). It is difficult to reinstate the power of mentorship for homeless kids. Keith’s story brought home this point for me.

Chapter 6: Review Written by Ashwath Puchakatla

Chapter six details the story of Meghan, a resident of the Covenant House of Mexican descent, and her struggle with the intertwining conflict of her family, homelessness, and her sexual orientation. From a young age, she endured an absentee father, shifting maternal figureheads, and the responsibility of helping her grandmother take care of her younger siblings. In 2009, following a couple of temporary evictions due to her grandmother’s disapproval of her behavior, Meghan was kicked out of the place she called home after a heated argument regarding her sexuality. Despite her pleas to her family, Meghan was ultimately turned away, ultimately taking residence at the Covenant House. Throughout their retelling of Meghan’s story, Ryan and Kelley relate how Meghan is one of many LGBTQ+ individuals who have had to go through familial rejections and have been forced to live on the streets due to an innate aspect of their identity of which they had no ability to choose. This has unfortunately led them to be at higher risk for homelessness, physical and mental health ailments, sexual harrassment, and victims of violence. 

At the Covenant House, Meghan began to try to change her life around, building new relationships and enrolling in massage therapy school to gain her certification. However, it was not long before Meghan’s family began to call her, and requested financial assistance. The pull from her family culminated in Meghan’s dropping out of school, leaving Meghan in thousands in loan debt. In a later visit with her grandmother, Meghan was extended an olive branch, and was invited back to the family home. While the chapter ends fairly ambiguously on what Meghan’s decision is, Ryan and Kelley leave no ambiguity on what changes families need to make in order to prevent more individuals who identify with a sexual minority on the street; mainly, the family must foster an accepting environment, one where the individual is able to express their identity without the fear of being abandoned. However, in cases where the individual is rejected by their family, there should be safeguards in place, such as accessibility to affordable housing, measures against inequity and ease of access to public support systems. These safeguards would allow those sexual minorities at risk of homelessness an opportunity to land on their feet; this is especially significant to sexual minorites, as they are already at risk for many of the vulnerabilites that arise from being homeless, such as mental and physical illnesses, abuse and targeted violence.

Overall, while Meghan’s story shares characteristics to many that have come before and to many that may come after, it is ultimately a story of a unique individual finding themselves and a place to call home despite the adversities thrown at them. Meghan’s story is one of hope, where its central character is able to provide herself with opportunities to improve her life, and the ability to choose which path she wants to take in life.

References:

Clay, R. (2018). Sexual and gender minorities are at higher risk. Retrieved 2 December 2021, from https://www.apa.org/monitor/2018/06/ce-corner-risk

Homelessness. (2021). Retrieved 2 December 2021, from https://depts.washington.edu/triolive/ quest/2007/TTQ07033/effects.html

Gaetz, S., Schwan, K., Redman, M., French, D., & Dej, E. (2018). The Roadmap for the Prevention of Youth Homelessness. A. Buchnea (Ed.). Toronto, ON: Canadian Observatory on Homelessness Press.

Ryan, K., & Kelley, T. (2012). Almost Home: Helping Kids Move from Homelessness to Hope. Wiley.

Sexual and gender minorities face unique health risks – Harvard Health. (2021). Retrieved 2 December 2021, from https://www.health.harvard.edu/womens-health/sexual-and-gender- minorities-face-unique-health-risks
Smith, D., Johns, N., & Raj, A. (2020). Do Sexual Minorities Face Greater Risk for Sexual Harassment, Ever and at School, in Adolescence?. Journal Of Interpersonal Violence. doi: 10.1177/0886260520926315

Chapter 7: Review Written by Erica Kim

Chapter 7 of Almost Home explores the story of Frankie, who as a teenager gave birth to her son, Paulie, and subsequently lost him to adopting parents after struggling to raise him in poverty. The author insightfully points out that many of the hardships Frankie and Paulie had to go through would have been preventable if there were shelters for teenagers with babies. In addition to the lack of such shelters, the inability to keep track of her son’s whereabouts after his adoption makes homeless teen mothers like Frankie feel hopeless. Although Frankie and Paulie were able to unite after decades, out of pure luck and coincidence, there is still an uneasiness between them. Love and trust within the family stand firm only when it accumulates over a long time, and this was stripped away from Paulie and Frankie. This impedes Paulie from completely opening up to Frankie about his inner wounds from previously misunderstanding that he was abandoned in a shelter by his biological mother. Perhaps, Paulie wants to keep the peace with his mother after just reuniting. Nonetheless, the story alludes to hope — one day, Paulie will be able to disclose his deeply covered wounds. The title of the chapter, “Separate Paths Uniting” perfectly summarizes the story as the present tense indicates that Frankie and Paulie are still in the process of uniting even after being physically closer to one another.

The subsequent chapter, which is the last chapter, is not a story of someone, but rather a list of ways to help homeless youth: mentoring, anti-trafficking efforts, and supporting LGBTQ youth, among others. Almost Home allows readers to empathize with the characters’ hardships of living in poverty and encourages the readers to take part in lessening the burdens of homeless youth.

Decolonization of Education: The Alberta UCP Curriculum Draft

On Episode 3 of Unicef Talks, Georgia Korfeh and Anson Wong take a more in depth look at the UCP Draft Curriculum. We explore the ideas of tokenism, whitewashing history, and whether or not the UCP government will make the necessary modifications given the mounting criticism by the Alberta Teachers Association.

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The Alberta UCP’s K-6 curriculum draft produced a lot of controversy with the public and with Alberta’s teachers. Teachers and parents expressed feelings of frustration, anger and disappointment because they felt that the curriculum was racist and effectively omitting important lessons in history. The Edmonton school board asked education minister Adriana LaGrange to rewrite the K-6 curriculum and halt the pilot program. As a response, the Alberta’s Teachers Association established a professional curriculum titled the “Analysis and Critique of Alberta Education’s 2021 Draft K-6 Curriculum”. Furthermore, they developed and analyzed fourteen key findings and my paper will focus on two out of the fourteen. 

Unfortunately, the perspectives, contributions and histories of Indigenous peoples are often forgotten in Alberta’s education system. As a commitment to truth and reconciliation, the Alberta government promised to include “mandatory content for all Alberta students on the topics of residential schools and treaties (The Alberta Teachers’ Association, 2021, p 30)” and “a kindergarten to Grade 12 curriculum development standard.” Additionally, to accurately reflect the Indigenous perspectives, the curriculum process involved five Indigenous representatives as advisors from August 20 to November 2020. However, signed NDAs prohibit the representatives from commenting on the process and their experiences. Moreover, their contribution does not reflect an endorsement of the UCP draft curriculum. This leads to my first analysis of one of the key findings: “The inclusion of Indigenous content that is not authentic and appears as tokenism.” The consultation of five Indigenous representatives was a weak attempt at reflecting Indigenous history accurately. Simply said, Indigenous history and stories should be written by Indigenous peoples. It is not the role of the UCP government to determine how Indigenous culture, history, and stories should be told because it does not belong to them. Additionally, the draft curriculum “does not always encourage a positive perspective toward these cultures (The Alberta Teachers’ Association, 2021, p 30).” Indigenous peoples are reflected through an ethnocentric lens that presents their identities as savage and British colonialism as a natural consequence of needing to civilize them. In this way, the curriculum promotes very western Eurocentric ideals. In the grade 6 daft curriculum, the Indigenous perspective is effectively precluded from the events of the War of 1812 and the Battle of the Plains of Abraham. Certainly, this absence is a bias. When the UCP government is criticized for this white washing of history, they consistently refer to the five Indigenous representatives they consulted. However, respectful Indigenous participation should have required the consultation and participation of Indigenous communities and Elders. The Alberta Teachers’ Association explains that the community should decide who speaks for them and how the information is reflected. Successful participation would conclude with Indigenous communities championing the draft curriculum and public enthusiastic endorsement.

Similar to the first key finding I analyzed, the second key finding critique of the Alberta draft curriculum is the “lack of respect for Alberta’s diversity and support for a peaceful, pluralistic society.” In The Guiding Framework for the Design and Development of Kindergarten to Grade 12 Provincial Curriculum (2020), the government outlines that the curriculum should recognize the different cultures, ethnicities, and many linguistic groups in Canada. As a pluralistic society, Canada recognizes the importance of respecting and understanding the different experiences, backgrounds, and faiths of different groups. However, in the Alberta Teachers’ Association online survey, teachers do not think that the draft curriculum represents a variety of beliefs in our plural society nor does the draft curriculum respect Alberta/Canada’s diversity. One of the teachers commented that “the social studies content is horrendous. Many outcomes are Eurocentric and seem to promote xenophobia and racism (The Alberta Teachers’ Association, 2021, p 43).” Furthermore, the curriculum has a clear Christian perspective by using Christian references and overtones throughout. This fails to show equal respect for all religions and is not appreciative of Alberta’s diversity. Although the Alberta guidelines asserts that the curriculum promotes an inclusive education system, the draft curriculum fails to mention the perspectives of non-Christian experiences and other diverse groups’ contributions to the development of Canada. The Alberta Teachers’ Association Report also mentions the constant use of the term’s truth, high arts, high literature, and beauty and goodness, but the curriculum fails to establish whose perspective we’re viewing these terms from. These terms are thus promoting a singular view of the world, which is again, a white Christian lens. Essentially, the Guiding Framework and the draft curriculum contradict. One advocates for pluralism and respect for diversity whilst the other mentions people of different faiths, experience, and backgrounds but with a Christian bias and Eurocentric perspective. Lastly, the acknowledgment of racism experienced by different groups in Canada does not acknowledge the continued existence of racism and discrimination today. “It claims that many people overcame racism, but that does not mean that racism has disappeared (The Alberta Teachers’ Association, 2021, p 45).” This failure to recognize the consequences of racism allows it to persist. The draft curriculum does not show students how to critically examine racism or how to develop ways to end systemic racism in Alberta. Not confronting racism is anti-pluralism. 

The exclusion of certain lessons in history and the emphasis placed on the Christian perspective can be explained using author J.M Blauts’ (1993) “Colonizer’s Model of the World ” theory. The theory asserts that education is taught through a straight narrow tunnel. The fundamental feature of the Colonizer’s Model of the World is the diffusionist assumption about historical change. History is written and taught by Europeans today in a tunnel of time – the Eurocentric “tunnel of history” – which explains what happened, where, when and why. Everything outside this tunnel can then be effectively forgotten, erased and rendered absent. So, the lack of Indigenous perspectives and the lack of acknowledgment of the continued existence of racism in the draft curriculum is a result of the Alberta government attempting to teach history through their narrow western lens. Since the racist parts of history are not being taught, or are being filtered to be more digestible, subalternized peoples’ (non-white peoples) identities remain silent by the Colonizer’s Model of the World because their perspectives are not being shared or taught. As I mentioned earlier in my paper, the events of the War of 1812 in the draft curriculum were missing the Indigenous perspectives. This is an example of Blauts’ theory. In this example, Indigenous peoples’ voices in historical major events are being erased because their perspectives are outside the Eurocentric “tunnel of history.” 

Conclusion 

The Alberta K-6 curriculum draft is definitely incomplete. The curriculum lacks important lessons and perspectives and is a tool for sustaining racism and discrimination in Alberta. The quality of Alberta’s elementary education evaporated with this new draft. Certainly, there are other critiques of the draft curriculum which includes its disorganization and inappropriate content for children. My short paper quickly explains how education and academia in general are taught through a western lens and although Canada champions pluralism and respect for multiculturalism, it renders minority groups silent when they omit their perspectives and experiences in history. 

References 

The Alberta Teachers’ Association. (2021, September 29th). Professional Curriculum Analysis and Critique of Alberta Education’s 2021 Draft K-6 Curriculum, from 

https://www.teachers.ab.ca/SiteCollectionDocuments/ATA/Publications/Research/COOR 184%20Curriculum%20Response%20Report.pdf 

Alberta Education, Government of Alberta. (2020, December). The guiding framework for the Design and Development of Kindergarten to Grade 12 Provincial Curriculum, from https://open.alberta.ca/dataset/f3fb3059-fdec-4c62-89b7-a34eb9d33c3c/resource/0a51ffa3- 76bf-4f8b-a31c-7481eb2fba5c/download/edc-guiding-framework-curriculum-development 2020.pdf 

Alberta Education, Government of Alberta. (2021, August). Draft Studies Kindergarten to Grade 6 Curriculum, from https://cdn.learnalberta.ca/Resources/content/cda/draftPDF/media/SocialStudies/Social%20St udies-GrK-6-EN.pdf

Written by: Georgia Korfeh

Edited by: Anson Wong

CRITICAL RACE THEORY — WHAT IT IS AND WHY IT MUST BE TAUGHT


Hi Campus Unicef Readers! In today’s blog, we dive into critical race theory – what it looks like, why it’s imperative the content is taught in Canadian curriculums, and important figures in critical race theory that youth should look up to.

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Political Cartoon on Critical Race Theory, by artist Steve Sack

What is Critical Race Theory?

Critical Race Theory (CRT) is the study of how racism has prevailed in Northern America (primarily the United States). This is not so much in terms of the historical events that have occurred but more so how racism is a systemic concept, one that is embedded in our major legal systems, education systems, and public policies. Critical race theorists identify how racism is ongoing, and caused by the changing social dynamic rather than by explicit prejudicial biases. Furthermore, critical race theorists often criticize liberalism as its attempts at racial justice rarely yield the desires of racial minorities – they serve to benefit the ruling status quo in practice. 
Psychologically —you can take the implicit bias association test created by Harvard, to find out if you have racist biases within yourself, and need to check your privilege. In this blog, I want to also point out that I am speaking as a person who benefits from having white privilege, and although I may be a minority in other aspects, my experiences can never truly compare to that of a Black person or a visible minority. We are socialized to have prejudicial biases because of the systems that we stand to benefit from, but a house is bound to fall if it is built on a broken foundation.

What’s Happening in the News?

 In the United States of America, debates are currently occurring in multiple states (Florida, Nevada, Wisconsin, Virginia, etc.), as teachers and ministers of education contest whether or not critical race theory should be taught in schools. In a news report from CNN, parents protest at school boards, calling for the end of critical race theory lectures, despite the fact that it is not even currently being taught in their state schools. Critics state “we are not going in the right direction” (Don Lemon Tonight, CNN, 2021) by teaching children about the history of Americans and the atrocities they’ve committed against Black people. One woman at Douglas High School in Nevada, states “CRT is cancel culture” (Don Lemon Tonight, CNN, 2021), with another stating that “it is the purpose and intention of those who push for CRT to create guilt”, and while I’m not going to sit here and list reasons as to why they are wrong (as if it wasn’t blatantly obvious) I will however, make that point that: EVEN if CRT did promote cancel culture, or guilt, why would this be problem?

If you cannot acknowledge the past, and use what you’ve learned as lessons for the future, making clear distinctions between your ancestors and yourself – then maybe the guilt you hold is relative to your own beliefs. Is it because you support the views of your ancestors, and want to hide the guilt you’d feel, by banning CRT altogether? 

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Courtesy of NBC News

   Other citizens at public hearings state the teachings of CRT are “designed to further alienate our children from each other”, arguing that CRT is too radical to be taught. Governors and senators are using these hearings as campaign opportunities, and seniors at these schools advocate for the teachings of CRT, due to the fact that they lack education surrounding Black History overall, so they feel that learning about CRT would be a benefit to them.  

Canada’s Involvement

    Let’s look at Canada. Alberta’s Premier, Jason Kenney, has attempted to remove Critical Race Theory from the Alberta curriculum, all together. You may be wondering, why does this really matter? I don’t know about you, but I personally didn’t see much curriculum surrounding racism against black people until I was 17 years old, in Social Studies 30-1. By that age, it’s a little late to be learning about racism, and chances are, you’ve either witnessed racism as a bystander, seen it all over social media and the news, or experienced it first-hand. If the problem with the material is that it is “too sensitive”, then the arguments to that are twofold. Firstly,would you not agree that other potentially “violent” content should be banned, including  war video games and GI Joe dolls, that promote the participation of children in the army? Secondly, would you also not agree then that perhaps more filtering of media should occur, to make sure news outlets censor violent information from youth, and protect young eyes from seeing too much

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Courtesy of Lean in Canada

  The problem with trying to police education is that you are telling students that some things are worth learning more than others, and you are —whether intentionally or not telling them that history is only worth reading about when it’s through the perspective of the white colonizer. Another important problem that would worsen with the proposal of these aforementioned curricular changes is that too many people believe that Canada had little to do with the Civil Rights movement, as we were “too far North,’ to be affected. ‘This is also referred to as the so-called “Canadian exceptionalism.” While it is debatable whether the North truly were less harsh with their conditions of enslavement, the North was also too busy committing a mass genocide against another group — the Indigenous peoples. So, perhaps this is the real reason we do not hear about Canadian Racism against Black people. Not because it does not exist, but rather because it is not only being actively hidden from us, but also because we were participating in an equally terrible activity, at the same time. The progression of critical race theory education in public schools and more lessons on Black history, would strengthen our children’s minds. We cannot dismantle the racist systems in place, if we do not know the history from which they came. 

Canada’s Africville Tragedy

One case in particular that stood out to me when I was researching Canada’s racist history was one in which an entire village, home to many Black Canadians, was demolished by the Canadian provincial government at the time — an act of terror and hatred. 

   This is the case of Africville – Africville was an African Canadian village, founded in the mid 18th century, just North of Halifax. This community was home to primarily African Canadians, who first settled there following the American Revolution in the early 1800s. In an article published on the Canadian Museum for Human Rights website, they state “Black settlers were pushed to the margins of society and forced to live on the most inhospitable land. Despite this, they persevered, developing strong, vibrant communities. Africville was one such place.”

  The residents of Africville, like all Canadians, were required to pay taxes on their homes and land, yet despite fulfilling their municipal duties, the City of Halifax did not do the same. Africville had many problems with their sewage, access to clean water and garbage disposal, that they regularly requested be solved by the government of Halifax. In response, no action was taken and several toxic facilities were built around the city in addition, Africville was not appreciated or accepted by Canadians. 

 The City of Halifax eventually seized the land in 1964, claiming it would use the property for infrastructure, and quote “relocate the residents to improve their standard of living”, yet in reality, they demolished the village, leaving nothing in its place, and gave inhabitants little reparations. Reports also found that only 20% of all inhabitants had any form of consultations with the Halifax Human Rights Advisory Committee – this means up to 80% were unaware of what would proceed.

For those with proof, equal payment was offered to inhabitants as a reparation; for those without, only $500 was granted. In either case, the money cannot replace the value of community and memories the inhabitants had together. The last remaining Africville home was destroyed in January of 1970.  

A quote from the Executive Director of the Africville Heritage and Trust, Sunday Miller: 

“When people of Africville were here, they were self‐sufficient. They might not have had a lot of money, but they weren’t on government assistance. They were trying to create a community that the government wasn’t willing for them to have. When they took them off this land and forced them to be a ward of the government, which is what happened for those who went into social housing, you took their dignity from them.”  

Another quote from Laura Howe, a former Africville resident:

Living in Africville, we had our own home. It might not have been a mansion, but it was a home.” 

Government intervention, racism, and ignorance led to the downfall of Africville, yet the former inhabitants hold its memories close to their hearts. The teaching of critical race theory, and other Black Canadian history in schools is essential if students want a true understanding of what really happened in Canada’s past. With knowledge, empathy, and Black representation, we can begin to dismantle the racist systems that exist in Canada today. 

Thanks for reading, and we’ll see you in the next one!

Written by: Sara Assaf

Edited by: Kritika Taparia and Anson Wong

BENT ARROW AND THE NEED FOR CULTURALLY-SPECIFIC SERVICES

TRIGGER WARNING: RESIDENTIAL SCHOOLS, ABUSE

The Bent Arrow Traditional Healing Society

Episode 2 of Unicef Talks: In this episode, Kritika and Anson discuss the various programs that the Bent Arrow Traditional Healing Society offers and the reasons why we need culturally specific services. We explore intergenerational trauma, the history of residential schools, and the current structures that fail Indigenous populations.

Founded in 1994, the Bent Arrow Traditional Healing Society is a nonprofit specifically dedicated to serving Indigenous communities. They offer a comprehensive range of services including employment, housing, and cultural resources.  Their target population includes a diverse age group, such as children,youth,seniors and families. Their mission is to “build upon the strengths of Aboriginal children, youth and families to enable them to grow spiritually, emotionally, physically and mentally so that they can walk proudly in both Aboriginal and non-Aboriginal communities.” 

Intertwining Culture and Work

While other organizations such as Bissell Centre and Boyle Street are known to offer comparable services, Bent Arrow distinguishes itself by being able to intertwine Indigenous elements into their work – maintaining that culture should play a central role in their practice. For instance, their Eagles Nest Youth Housing First Program is similar to other housing programs in that the main goal is to assist homeless youth (age 16-24 years old) secure housing while providing wrap-around services such as addiction counseling, legal support, basic life skill courses, and education. What makes their “housing first” program unique is the cultural support that they offer, which includes Indigenous life teachings, ceremonies, and opportunities to speak to Elders. Likewise, their Coyote Pride Youth Mentoring Program at first also appears akin to other youth mentoring programs wherein children and youth are paired with mentors serving as role models. This is an intervention method designed to help vulnerable children and youth develop in a healthy manner, establish positive relationships, and achieve long term success in school and beyond. What distinguishes the Coyote Pride Youth Mentoring Program is their educational component, wherein mentors will teach mentees about Indigenous culture, histories, residential schools, and intergenerational trauma. By reconnecting youth with their culture and history, Bent Arrow believes that they can help  reinforce their identity and empower them to make positive choices. 

In addition to serving the underprivileged community, Bent Arrow is also dedicated to hosting a variety of cultural services. Their “Practise as Ceremony” team consists of individuals across Alberta and Saskatchewan who organize teachings of Indigenous culture, medicine, tipi, singing, and language. They also host their annual cultural camps, pumpkin carving contests, and Christmas dinners. These events provide opportunities for Indigenous communities to come together and celebrate their heritage while simultaneously providing opportunities for Indigenous and non-Indigenous participants to learn more about First Nations, Metis, and Inuit (FNMI) culture.

“We’re a safe place for people who don’t know a lot about culture,” said Murray Knutson, Deputy Executive Director of Bent Arrow. 

Why are Culturally-Specific Services Needed?

To understand the need for culturally specific services, it is crucial to understand the history of Canadian Indigenous peoples and the problems they face today. From the years 1831-1998, 140 federally-run Indian Residential Schools were set up across Canada with the goal of assimilating Indigenous youth for Canadian society (Treisman). Roughly 150,000 children were removed from their families and placed into Christian boarding schools where they were regularly physically, sexually, and emotionally abused by their teachers (Marshall and Gallant). Students were forbidden from speaking their native language, were given new English names, had their traditional clothes confiscated, and were made to reject their own cultural teachings. Even more unfortunate is that these incidents of individual trauma eventually transform to intergenerational trauma. Survivors often found themselves returning home with severed ties to their Indigenous culture and language (Hanson et al.). As a result, they are not able to pass on their cultural knowledge to their children and the cycle of trauma repeats across multiple generations (Morrissette). The harms of residential schools continue to impact Indigenous communities and commonly manifest in the form of physical illness, mental illness, and substance use disorders (Wilk et al.). In recent years, these acts are widely regarded as cultural genocide.

Bent Arrow’s unique blend of Indigenous and Western healing methods is effective at reversing these devastating effects. Rather than focusing on individual pathologies (e.g. sickness, addiction), Indigenous healing provides a more holistic approach. Reconnecting Indigenous people with their cultural roots and teaching them about their ancestors’ history are seen as vital components of the healing process. In doing so, Bent Arrow is able to strengthen their clients’ identities, helping not only their physical health, but also their emotional, mental, and spiritual health. Growing evidence supports Indigenous healing as an effective way of strengthening cultural identity, improving one’s mental health, and even treating substance abuse; it is seen as a successful method of addressing intergenerational trauma and the legacy of residential schooling (Marsh et al.)

Furthermore, Bent Arrow, like other culturally specific services, are uniquely positioned to address the mistrust of Indigenous communities. While Indigenous people have lower health outcomes compared to their Caucasian counterparts, they still underutilize health services (Marsh et al.). This is because current Canadian institutions do little to support Indigneous people. It has been well documented that Indigenous people have long encountered racism and invalidation among government services – notably hospitals and police (Palmater; Browne and Fiske). Within the broader context of colonization and residential schools, these experiences cause FNMI people to avoid using public services even when they are in need of help. This is where culturally specific organizations like Bent Arrow can make a difference. Unlike Western services, Bent Arrow places an emphasis on validating Indigenous unique experiences and culture. Their activities and events often reflect Indigenous culture, and Indigenous beliefs are better understood among its staff. Consequently, this can lead to an inclusive space for Indigenous people where they can feel a sense of belonging and be free of outside hostilities (Curry-Stevens and Muthanna). In fact, it has been shown that among culturally specific organizations, clients are less likely to drop out and more likely to use the services for longer periods of time (Takeuchi et al.). As such, it is important to recognize that when addressing the needs of minority groups, culturally specific services like Bent Arrow are crucial. 

The National Day for Truth and Reconciliation

Last week, September 30th 2021 marked the first time the National Truth and Reconciliation Day was recognized as a federal holiday. In light of the discovery of over one thousand burial sites near former Indian Residential schools, the holiday aims to honour the children who died and the communities still coping with the legacy of residential schools (Weisberger; Ghoussoub). It is a day where we can hopefully reflect and educate ourselves about Canada’s regrettable relationship with her Indigenous populations. Though this is a step in the right direction, we should not be too congratulatory. Alberta, Saskatchewan, Ontario, Quebec, and New Brunswick still do not recognize September 30th as a statutory holiday and many of the systemic issues that plague FNMI communities still exist. As such, more work needs to be done. If you wish to get more involved, Bent Arrow is always looking for dedicated volunteers and part time employees. We will also provide links to their cultural events for those interested in learning more about Indigenous culture and also be providing links to educational resources.

“The best thing students can do is learn more about the historical systems and the experiences that our community goes through today” Murray Knutson. 

Bibliography

Browne, Annette J., and Jo-Anne Fiske. “First Nations Women’s Encounters with Mainstream Health Care Services.” Western Journal of Nursing Research, vol. 23, no. 2, SAGE Publications Inc, Mar. 2001, pp. 126–47. SAGE Journals, https://doi.org/10.1177/019394590102300203.

Curry-Stevens, Ann, and Jennifer Sita Muthanna. “In Defense of Culturally-Specific Organizations: Understanding the Rationale and the Evidence.” Advances in Applied Sociology, vol. 6, no. 2, 2, Scientific Research Publishing, Feb. 2016, pp. 67–80. www.scirp.org, https://doi.org/10.4236/aasoci.2016.62007.

Ghoussoub, Michelle. “Why Canada Is Marking the 1st National Day for Truth and Reconciliation This Year | CBC News.” CBC, 29 Sept. 2021, https://www.cbc.ca/news/canada/first-national-truth-reconciliation-day-1.6188540.

Hanson, Erin, et al. “The Residential School System.” Indigenousfoundations.Arts.Ubc.Ca, https://indigenousfoundations.arts.ubc.ca/the_residential_school_system/. Accessed 6 Oct. 2021.

Marsh, Teresa Naseba, et al. “Blending Aboriginal and Western Healing Methods to Treat Intergenerational Trauma with Substance Use Disorder in Aboriginal Peoples Who Live in Northeastern Ontario, Canada.” Harm Reduction Journal, vol. 12, no. 1, May 2015, p. 14. BioMed Central, https://doi.org/10.1186/s12954-015-0046-1.

Marshall, Tabitha, and David Gallant. Residential Schools in Canada | The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/residential-schools. Accessed 2 Oct. 2021.

Morrissette, Patrick J. “The Holocaust of First Nation People: Residual Effects on Parenting and Treatment Implications.” Contemporary Family Therapy, vol. 16, no. 5, Oct. 1994, pp. 381–92. Springer Link, https://doi.org/10.1007/BF02197900.

Palmater, Pamela. “Shining Light on the Dark Places: Addressing Police Racism and Sexualized Violence against Indigenous Women and Girls in the National Inquiry.” Canadian Journal of Women and the Law, vol. 28, no. 2, University of Toronto Press, Aug. 2016, pp. 253–84. utpjournals.press (Atypon), https://doi.org/10.3138/cjwl.28.2.253.

Takeuchi, D. T., et al. “Return Rates and Outcomes from Ethnicity-Specific Mental Health Programs in Los Angeles.” American Journal of Public Health, vol. 85, no. 5, May 1995, pp. 638–43.

Treisman, Rachel. “This New Canadian Holiday Reflects On The Legacy Of Indigenous Residential Schools.” NPR, 30 Sept. 2021. NPR, https://www.npr.org/2021/09/30/1041836090/canada-indigenous-residential-schools-national-day-for-truth-and-reconciliation.

Weisberger, Mindy. “Remains of More than 1,000 Indigenous Children Found at Former Residential Schools in Canada.” Livescience.Com, 13 July 2021, https://www.livescience.com/childrens-graves-residential-schools-canada.html.

Links to the Bent Arrow and Traditional Healing Society

Bent Arrow Main Page: https://bentarrow.ca/

Bent Arrow Cultural Programs: https://bentarrow.ca/cultural-programs/

Bent Arrow Coyote Pride Youth Mentoring Program: https://bentarrow.ca/coyote-pride/

Educational Resources

History of Residential Schools in Canada: https://www.thecanadianencyclopedia.ca/en/article/residential-schools

Intergenerational Trauma and Residential Schools: https://www.thecanadianencyclopedia.ca/en/article/intergenerational-trauma-and-residential-schools

CBC News Answering common questions about residential schools: https://www.cbc.ca/news/canada/canada-residential-schools-kamloops-faq-1.6051632

CBC News Explaining the National Day of Truth and Reconciliation:  https://www.cbc.ca/news/canada/first-national-truth-reconciliation-day-1.6188540

The National Centre for Truth and Reconciliation Website: https://nctr.ca/

Effect of Residential Schools on Indigenous Health: https://publichealthreviews.biomedcentral.com/articles/10.1186/s40985-017-0055-6#ref-CR3

Written by: Anson Wong 

Edited by: Kritika Taparia