The Global Indigenous Mental Health Crisis PDF

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TABLE OF CONTENTS
Preface/Definition...2
Summary of Research Methods. 4
Significance.....5
Background 8
A Global Issue....10
Experts........................................12
Role of Control...17
Logic of Evil.. 22
Role of Religion..27
Case Studies:
Australia..31
Brazil...35
Greenland....38
INTL Organizations....42
Canadian Connection..48
Solutions.50
Conclusion..54
Interview.57
Appendix.61
Bibliography....64
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PREFACE / DEFINITION
In order to understand information, we must define it; but in order to define

information, we must first understand it. Where to start?
- Hans Christian von Baeyer
Contrary to the popular belief, the concept of mental health is not a modern phenomenon.
In fact, mental health has affected humankind - and, in turn, has been affected by humankind -
since humans evolved into a cognitive species capable of thought and emotion. However, the
way in which people address mental health has undergone drastic change in the past decade.
From what was once considered an invisible illness, the approach to mental health disorders has
now developed into a legitimate concern that garners the worldwide attention of academics,
doctors, and humanitarian organizations alike. As of 2017, the World Health Organization
estimates that one in four people in the world will be affected by mental or neurological
afflictions to some extent in their lives, and that depression will be the most common disease to
plague humankind by the year 2030.1 Moreover, those most likely to be affected by mental
illness are visibly alienated groups that experience systematic neglect or oppression2:
Unfortunately, this means that populations such as indigenous people around the world have
suffered this treatment for centuries.
Due to the fact that the word indigenous involves many diverse cultures, there is no
universally established definition.3 However, there are characteristics that are often applicable to
most indigenous communities. The word indigenous can refer to a group of people who were
native to their country pre-colonialism, who have strong ancestral connections with territories
and resources, and who practise distinct traditions, cultures or beliefs. The term indigenous can
also encompass a group of people who have definite social, economic, or political systems, who
1
Health of indigenous peoples. (n.d.). Retrieved May 23, 2017, from http://www.who.int/mediacentre/factsheets/fs326/en/
2
3
United Nations For Indigenous Peoples. (n.d.). Retrieved May 23, 2017, from https://www.un.org/development/desa/indigenouspeoples/
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are minorities in a society, or who self-identify as indigenous people. Generally, indigenous

people are those who inhabited a country before people of other cultural or ethnic origins
dominated the land through conquest, settlement, assimilation, or other various processes.
According to the United Nations forum on Indigenous Peoples, there are more than 370 million
indigenous people across the world, from the Arctic to the South Pacific.4
Although the definition of indigenous varies, the problems pertaining to indigenous

people do not. Across the world, indigenous populations face poverty, cultural persecution,
destruction of land, violence, and marginalization. In fact, while indigenous people comprise
approximately five percent of the global population, they constitute for fifteen percent of the
global poverty population.5 Consequently, Indigenous lives are often afflicted with fewer
opportunities to achieve optimal health and well being. This impoverishment can also correlate
to the disproportionate levels of malnutrition, infant and maternal mortality, and infectious
diseases that plague indigenous communities. In summation of these issues, the life expectancy
of an indigenous person is generally twenty percent lower than that of their non-indigenous
counterpart on an international scale.6
It has been proven through scientific analysis that the problems that affect indigenous
people and declining indigenous mental health are interdependent.7 A chronic failure to protect
the rights of indigenous people, the systematic exploitation of indigenous land, and the loss of
cultural identity has caused indigenous suicide rates to augment beyond global averages. In the
United States, a Native American is sixty-two percent more likely to commit suicide than the
prevalent population.8 In Canada, suicide is the main cause of death in indigenous people under
the age of forty-five.9 Greenland has the highest suicide rate in the world, deriving from a
4
5
Funding Indigenous Peoples. (n.d.). Retrieved May 23, 2017, from http://www.grantcraft.org/guides/funding-indigenous-peoples
6
7
The Mental Health of Indigenous Peoples: An International Overview. (n.d.). Retrieved May 23, 2017, from
https://www.culturalsurvival.org/publications/cultural-survival-quarterly/mental-health-indigenous-peoples-international-overview
8
Goodluck, C., & Willeto, A. A. (2004, January). Economic, Social, and Demographic Gains Among Native Americans. Retrieved May 23,
2017, from http://www.prb.org/Publications/Articles/2004/EconomicSocialandDemographicLossesandGainsAmongAmericanIndians.aspx
9
Aboriginal Mental Health: The statistical reality. (n.d.). Retrieved May 23, 2017, from
http://www.heretohelp.bc.ca/visions/aboriginal-people-vol5/aboriginal-mental-health-the-statistical-reality
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population that is eighty-eight percent indigenous; and in Australia, indigenous suicide rates are
six time the national average.10 Indigenous people are also suffer from high rates of mental
distress such as depression, anxiety, and substance abuse more than the general population (see
appendix I)11
This international pattern indicates that indigenous mental health is not an anomaly, but a
crisis that is widespread and deadly. Across the world, an unprecedented amount of indigenous
populations are plagued with mental disorders that often lead to self-destructive behaviour, or in
extreme instances, suicide. In regard to the disproportionate rate of suicide in indigenous peoples
compared with the general population, it is imperative that governments and international
organizations invest time and resources into the investigation of indigenous mental health for the
purpose of restoring justice to a population who has been marginalized, neglected, and ignored
throughout history and modern times.
SUMMARY OF RESEARCH METHODS
This report is comprised of information from various sources; including websites, essays,
news reports, documentaries, videos, official transcripts, and first-hand interviews. The websites
cited data from the United Nations official website, as well as statistics from the World Health
Organization and Eugenics Archives. Through documentaries such as Culture Matters:
Indigenous Perspectives on Behavioural Healthcare, and A Native Americans Perspective on
Mental Health, valuable information was also included. Printed material such as Indigenous
Cultures and Mental Health Counselling: Four Directions for Integration with Counselling
Psychology by Suzanne L. Stewart, Roy Moodley, and Ashley Hyatt, and Healing Traditions:
The Mental Health of Aboriginal Peoples in Canada by Laurence J. Kirmayer, Gail Guthrie
Valaskakis, and Georges Henry Erasmus, undoubtedly add diversity within the sourcing as well.
10
Crunden, E. (2016, October 10). Canada's complicated relationship with its indigenous residents. Retrieved May 23, 2017, from
https://thinkprogress.org/canada-indigenous-activists-f9414ed3459c
11
Spirits, J. K. (n.d.). Aboriginal suicide rates. Retrieved June 01, 2017, from
https://www.creativespirits.info/aboriginalculture/people/aboriginal-suicide-rates#axzz4dK7H5LEe
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All material was also procured from credible sources that were often verified by professional
medical figures as well.
SIGNIFICANCE
Relatively meager research has been conducted in relation to the mental health status and
treatment needs of the indigenous peoples of the world.12 This fact is unsurprising, since
indigenous people have experienced a long and arduous past of marginalization. In 2009, a
United Nations Development Group reported that in many parts of the world, indigenous peoples
endure constant discrimination and exclusion that has left them on the outskirts of the larger
communities they live in.13 Because of this, indigenous nations confront standardized
discrimination and omission from political and economic power, become disenfranchised of their
ancestral territories and resources, and are often overrepresented in the populations of the poor,
illiterate, incarcerated and mentally ill. For this very reason, it is crucial that people are aware of
indigenous mental health. It is one of the unspoken obligations of humankind to support those
who are in need of assistance, especially the indigenous people of the world who have been and
are currently being marginalized and disregarded.
Rationally, it appears prudent to conclude that the mistreatment that indigenous people
have been and continue to be exposed to result in disproportionately high rates of psychological
illnesses, including depression, anxiety, suicide and substance abuse. The stressors that burden
indigenous people include, but are not limited to:
Marginalization
Land loss
Self-determination and autonomy
Culture and language
12
13
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Marginalization
One of the most significant issues that lead to mental illness in indigenous communities is
the indifference shown to indigenous populations by the dominant society.14 The marginalization
of indigenous people is the product of centuries of colonisation and discrimination. Their
exclusion from social and political power and underrepresentation in the government have
resulted in pronounced isolation from basic social services, mainstream income opportunities,
adequate housing, proper education, and other amenities and necessities that are often taken for
granted in modern Western civilization. For example, the indigenous population of Peru has been
fighting for their right to be considered first-class citizens for centuries.15 Based on a study
conducted by the The United Nations International Children's Emergency Fund (UNICEF), it
was revealed that seventy-eight percent of Perus indigenous children and adolescents live in
poverty16, and in 2014 the World Bank discovered that sixty percent of indigenous Peruvians live
without access to basic health services.17 Similarly, in Guatemala, six indigenous people were
killed in a conflict involving native Guatemalans and the countrys army. On the day of the
slaughter, 5000 unarmed indigenous citizens were protesting a series of government actions that
were said to overlook indigenous cultural rights.18 These examples are just a few of the incidents
that testify to the constant and consistent marginalization of indigenous populations, which
results in psychological traumas that impact mental health.
Land Loss
In order to combat mental disorders in indigenous communities, it is imperative to protect

the lands in which they live on. In a statement released by Grantcraft in 2015, it was established
that, indigenous people so closely identify with the lands of their ancestors that it forms the very
14
15
ikolau, L. (2016, December 15). Peru airs news in Quechua to fight marginalization of country's indigenous. Retrieved May 23, 2017, from
N
http://www.humanosphere.org/human-rights/2016/12/peru-airs-news-in-quechua-to-fight-marginalization-of-countrys-indigenous/
16
17
Mental Health. (n.d.). Retrieved May 23, 2017, from http://www.worldbank.org/en/topic/health/brief/mental-health
18
Ekern, S. (2006). Saving the Forest Through Human Rights: Indigenous Rights and Ethnic Tension in Guatemala. International Journal on
Minority and Group Rights, 13(2), 171-186. doi:10.1163/157181106777909867
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fabrics of their cultures. Land is not only the source of their economic livelihood, but the thread
uniting their spiritual, cultural and social identity.19 Therefore, indigenous people across the
globe are often primarily concerned with the official recognition of their familial lands. This
acknowledgement of ancestral land can be obtained through treaties and agreements, although if
a problem escalates it can be resolved through worldwide court cases and organization
interference, such as various United Nations protocols.
A historical legal precedent concerning land rights was set by the indigenous people of
Nicaragua in the year 1996.20 A Mayagna indigenous community was forced to take legal action
when the Nicaraguan government gave a corporation permission to clear-cut trees in indigenous
territories. In 2001, the court gave a verdict, and the Mayagna community secured the first
legally binding case concerning indigenous land proprietorship on an international scale.
However, indigenous land rights are not always guaranteed by governments. The most recent
occurrence of a failure to protect indigenous land is the Dakota Access Pipeline, a conduit with
the job of transporting 570, 000 barrels of crude oil daily from North Dakota to Illinois. The
pipeline would transmit the oil underneath the Missouri River, which is the primary drinking
water source for a Native American tribe of 10, 000 called Standing Rock.21 Moreover, the
pipeline would also travel under a sacred burial ground, risking possible contamination. Various
tribe leaders are arguing that the federal government did not properly address the Standing Rock
Sioux when obtaining permission, which is also considered a violation under federal law. A
resolution has yet to be realized, which further perpetuates the trauma that breeds mental health
disorders.
19
20
21
Robert Redford: Stay Inspired on Standing Rock. (n.d.). Retrieved May 23, 2017, from
http://time.com/4624262/robert-redford-stay-inspired-and-stay-peaceful-on-standing-rock/
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Self-determination and Autonomy
Self-determination is a term that encompasses the indigenous populations right to instate

and abide by a system of government that was developed long ago.22 This includes the right to
educate their children, use their native languages at will, and control their natural resources. By
allowing indigenous communities the right of self-government, Native peoples can strengthen
their ability to be self-reliant and in control their own future. According to the Report of the
Royal Commission on Aboriginal Peoples, aboriginal people cannot flourish if they are treated
as wards, incapable of controlling their own destiny.23 Consequently, it is essential that
indigenous communities maintain a sense of autonomy. The ability to define their own identity
and regulate their own societies is a source of pride among indigenous citizens, which in turn
affects their psychological needs and mental status.
BACKGROUND / HISTORY
In order to fully comprehend indigenous mental health, one has to review the history of
mental health itself. The concept of mental health and psychology have existed for millenniums,
and will continue to exist as long as humans walk the planet. In the past decade, there have been
significant modifications in the way that the mentally ill - both indigenous and non-indigenous -
are treated and looked after.24 Due to the constant progression of society and the expansion of
knowledge, people have become increasingly aware of the importance of mental health and the
methods in way it can be remedied and maintained.
The first clues that indicate the presence of mental disorders in human history can be
traced back to the year 5000 BCE, where trephined skulls were found in the regions of ancient
civilizations. The skulls were the products of a procedure known as trephining or trepanning, a
22
23
overnment of Canada, Health Canada, First Nations and Inuit Health Branch, Community Programs Directorate, Mental Health/Addictions.
G
(2016, October 17). Mental Health and Wellness - First Nations and Inuit Health. Retrieved May 23, 2017, from
http://www.hc-sc.gc.ca/fniah-spnia/promotion/mental/index-eng.php
24
Mental Health Disorders. (n.d.). Retrieved May 23, 2017, from http://www.dualdiagnosis.org/mental-health-and-addiction/
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process in which a hole would be inserted into a persons skull in order to release the evil spirits
that were believed to reside within. In fact, in Neolithic times mental illness was regarded as
supernatural phenomenon, a belief which included demonic possession, sorcery, or angry
deities.25 Treatment for mental illness often included crude surgeries, rituals, exorcisms,
incantations and prayer; all of which were meant to eradicate the malevolent spirit.
Throughout history, the Egyptians were the most contemporary and innovative in their
treatments of mental illness.26 In ancient times, those affiliated with psychological illnesses were
encouraged to enjoy activities such as dancing, painting, or listening to music, in hopes of
regaining a sense of happiness in their lives. These traditional Egyptian treatments of mental
illnesses share similarities with modern Western regimens - but this was not always the case.
An event that marked a turning point in the way the world perceived mental health was
the Greek physician Hippocrates proposal that mental health was not caused by supernatural
influences, but by the natural composition of the human body.27 Hippocrates, and later Roman
physician Galen, brought forth the suggestions that blood, phlegm, bile and black bile formed the
unique character of an individual. Throughout these trials and advancements, those who were
mentally ill were perceived as shameful, and a disgrace that could threaten a familys honour.
The social stigma that arrives with mental illness is often still prevalent in countries that have
strong connections to family dignity, such as China or Korea28, which further aggravates the
global negligence of indigenous mental health.
The sixteenth century marked the beginning of institutionalized asylums for the mentally
ill. Although an asylum is generally associated with words such as sanctuary or shelter, the
facilities were notorious for the wretched living conditions and sadistic abuse endured by those
who were admitted. The purpose of these asylums were to reform the mentally ill without
25
A Beautiful Mind: The History of the Treatment of Mental Illness. (2016, September 21). Retrieved May 23, 2017, from
http://historycooperative.org/a-beautiful-mind-the-history-of-the-treatment-of-mental-illness/
26
27
A Beautiful Mind: The History of the Treatment of Mental Illness. (2016, September 21). Retrieved May 23, 2017, from
http://historycooperative.org/a-beautiful-mind-the-history-of-the-treatment-of-mental-illness/
28
Canada Aboriginal. (n.d.). Retrieved May 23, 2017, from http://www.huffingtonpost.ca/news/canada-aboriginal/
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significant disturbance the public, sometimes using violence, negligence, and forced prayer as
methods of treatment.29 In fact, many similarities have been drawn between the asylums of the
early 1600s and the Canadian residential school system30. The two institutions were eventually
declared fundamentally wrong in nature, both involved the separation of the individual from their
family and society, and both used religion as methods of treatment.
The term residential schools refers to a religious school system set up by the Canadian
government, which was in operation between the years 1831 to 1996. The purpose of these
schools was to assimilate indigenous children into Euro-Canadian and Christian society through
the separation of children from their families, the denial of cultural rights, the denigration of
indigenous spiritual traditions, and often horrific abuse at the fault of the residential school staff.
Many children who spoke of their experiences in residential schooling stated they were often
victims of excessive punishment and rape.31 The main policy of the residential school system
was to rid the Indian in the child, but due to frequent malnourishment and overcrowding, it
was estimated that at least 3, 200 indigenous children died in residential schools.
Various political leaders, including Canadas former Prime Minister Stephen Harper,
have apologized for the mistreatment of indigenous people by the federal government, but the
effects of the atrocities committed against indigenous people still exist today in the form of
psychological trauma and declining mental health.32 The relations between indigenous people
and European settlers were corrupted with infectious disease, violence, and intense obliteration
of indigenous culture and identity: A history which continues to contribute to the current global
indigenous health crisis.
29
30
Assimilation. (n.d.). Retrieved May 23, 2017, from http://eugenicsarchive.ca/discover/connections/535eea727095aa000000020e
31
iller, J. (n.d.). Residential Schools. Retrieved May 23, 2017, from http://www.thecanadianencyclopedia.ca/en/article/residential-schools/
M
32
Identity. (n.d.). Retrieved May 23, 2017, from http://indigenousfoundations.adm.arts.ubc.ca/identity/
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INDIGENOUS MENTAL HEALTH IS A GLOBAL ISSUE
There are approximately three hundred and seventy million Indigenous people in the
world, consisting of five thousand individual groups and spanning ninety countries worldwide.33
These statistics identify indigenous people as one of the most significant populations in the
world, whose culture and traditions have an international impact through practices such as:
Sustainable food methods
Indigenous food systems are frequently locally-based, natural, wholesome, and

ecologically sustainable - meaning that harvesting the food has a limited impact on the
environment. By incorporating indigenous agriculture into businesses and corporations, the
economy and the environment would prosper. Therefore, by protecting indigenous mental health
and culture, sustainable food practices are also preserved.
Mitigating climate change
Indigenous culture is based on preserving and respecting the earth.34 Organizations such
as the Indigenous Peoples Climate Change Assessment are directed towards envisioning a more
ecologically sustainable, traditional way of life.35 Without indigenous organizations and the
unique knowledge they provide, valuable efforts towards stopping climate change would be lost.
Conservation of land
It is estimated that indigenous land contains eighty percent of the worlds ecological
diversity36, so when indigenous land rights are disregarded, there is a significant impact on the
33
34
Bridging Cultures. (n.d.). Retrieved May 23, 2017, from http://www.firstpeoples.org/bridging-cultures.htm
35
Indigenous and Traditional Peoples. (2017, May 22). Retrieved May 23, 2017, from
https://www.iucn.org/theme/social-policy/our-work/indigenous-and-traditional-peoples
36
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environment. The forced eviction of indigenous people from their home disrupts wildlife, fauna,
and invasive species that exist on the land - many of which cause disturbances and imbalances
within ecosystems when left unsupervised. By supporting indigenous mental health and
communities, both the indigenous population and the environment would flourish, leading to a
prosperous indigenous population and protected biodiversity within their lands.
EXPERTS
The practice of peace and reconciliation is one of the most vital and artistic of human
actions. Nhat Hanh
Experts agree on a global scale that the primary solution to the indigenous mental health
crisis is reconciliation.37 According to the Merriam-Webster Dictionary, the word
reconciliation is defined as, the act of causing two people or groups to become friendly again
after an argument or disagreement, or the process of finding a way to make two different ideas or
facts exist or be true at the same time.38 Unofficially, in pertinence to indigenous affairs, the
word reconciliation encompasses a complicated process at the end of which reconciliation may
be achieved - however, it is not always guaranteed. Supporting reconciliation means working to
overcome the prejudice and inequality between Aboriginal and non-Aboriginal people, and in
order for achieve true peace, both the oppressors and the victims have to take measures to ensure
that reconciliation is effective. To begin, the oppressors have to be aware of the discrimination
that is occurring, and assume both immediate and preventative actions to ensure that the cycle of
inequality is eradicated. Then, the victims of oppression must take efforts to forgive the atrocities
of the past that have plagued them, and trust that their rights will be upheld and respected.
Unfortunately, indigenous reconciliation is still in its early stages; until the cycle of injustice is
obliterated, it is nearly impossible for Aboriginal populations to have hope for peace.39
37
(n.d.). Retrieved June 01, 2017, from
https://www.edonline.sk.ca/webapps/blackboard/content/listContentEditable.jsp?content_id=_126393_1&course_id=_3514_1&mode=reset
38
Reconciliation. (n.d.). Retrieved June 01, 2017, from https://www.merriam-webster.com/dictionary/reconciliation
39
Why is reconciliation important? (n.d.). Retrieved June 01, 2017, from
http://www.reconciliationsa.org.au/learn/why-is-reconciliation-important
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Because reconciliation requires two parties for it to be achieved, the best two experts to
fully represent the indigenous mental health crisis is both an indigenous person and a
non-indigenous person: In other words, a victim of the crisis and a person who has advertently or
inadvertently become an oppressor. Therefore, the experts in review comprise of Megan Davis,
an Aboriginal lawyer advocating to address indigenous mental health, and Alan Rosen, a
non-indigenous psychiatrist urging those who are non-indigenous to acknowledge their role in
the continuing oppression of the world's indigenous people.
Megan Davis is an Aboriginal woman who is a professor of law, a Commissioner of the

New South Wales Land and Environment court, a Fellow of the Australian Academy of Law and
a member of the New South Wales Sentencing Council. Most notable among her many
achievements, she is also the current Chair and expert member of the United Nations (UN)
Permanent Forum on Indigenous Issues: the most high-profile UN body that pertains to
indigenous issues in a system that encompasses over 200 agencies and 195 member states.40
During her work as a UN lawyer, she has accomplished many achievements within her
field. She participated in the formulation of the United Nations Declaration on the Rights of
Indigenous Peoples from 1999-2004 and is also a former UN Fellow of the UN High
Commissioner for Human Rights in Geneva. In 2011, Davis was also appointed to the Australian
Prime Ministers Expert Panel on the Recognitions of Aboriginal and Torres Strait Islander
Peoples in the Constitution, and upon her success in that position was nominated by the Prime
Minister to the Referendum Council. Currently, she is researching indigenous sentencing laws,
violence against indigenous women, and constitutional composition and deliberation.41
Using her abundant knowledge of indigenous issues, in 2015 Davis released the book
titled Everything You Need to Know About the Referendum to Recognize Indigenous Australians
40
Megan Davis. (2016, June 09). Retrieved June 01, 2017, from https://theconversation.com/profiles/megan-davis-230653
41
Five questions to Megan Davis: on Aboriginal self-determination. (2014, May 16). Retrieved June 01, 2017, from
https://www.theguardian.com/commentisfree/2014/may/16/five-questions-to-megan-davis-on-aboriginal-self-determination
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that she co-wrote with Professor Marcia Langton, the author of Its Our Country: Indigenous
Arguments for Meaningful Arguments for Constitutional Recognition and Reform. Throughout
the text, Davis reiterates the connection between the mistreatment of indigenous peoples
worldwide and the global indigenous mental health crisis. When asked about what she believes
effects indigenous mental health the most in August 2015, Davis declared that:
Only by acknowledging the interrelationship between health and the social determinants
of health, such as poverty, illiteracy, marginalization, the impact of extractive industries,
environmental degradation, and the lack of self-determination, will any new human
development goals be truly achievable amongst indigenous peoples... The current
Millennium Development Goals (MDGs) have failed to identify the relationship (or
access) to customary land as an indicator of well-being. Similarly, mental health issues
such as depression, substance abuse and suicide will not be completely addressed so long
as the harms of colonization and the status of indigenous peoples are not acknowledged.42
She continued to explain that the ongoing successful participation of indigenous peoples in the
advancement, implementation, and administration of their communities is essential to ensure fair
treatment, and that the supervision of policies, services and programs that affect the wellbeing of
indigenous populations must be reviewed.
Of all of the issues that influence indigenous mental health, Davis states that Aboriginal
self-determination is the most definitive. Participation, control and debate are fundamental
aspects in a persons life. There is substantial evidence to suggest that health is significantly
improved in jurisdictions that have treaties, accords, and rights for its people - in other words,
frequently adopted mechanisms that deliver a level of autonomy to people and the basis for
meaningful and lasting reconciliation.43
42
Five questions to Megan Davis: on Aboriginal self-determination. (2014, May 16). Retrieved June 01, 2017, from
https://www.theguardian.com/commentisfree/2014/may/16/five-questions-to-megan-davis-on-aboriginal-self-determination
43
Government of Canada; Indigenous and Northern Affairs Canada. (2015, April 02). A New Direction: Advancing Aboriginal and Treaty
Rights. Retrieved June 01, 2017, from http://www.aadnc-aandc.gc.ca/eng/1426169199009/1426169236218
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In light of her academic advancements and humanitarian achievements, it is undeniable

that Davis has contributed greatly to the indigenous mental health crisis in a significant and
thoughtful manner. She has educated the public about indigenous issues, advocated for equality
between indigenous and non-indigenous people, and has worked to improve the lives of
indigenous people through her work as a lawyer and as the current Chair and expert member of
the United Nations Permanent Forum on Indigenous Issues. She has also reiterated the
undeniable truth that reconciliation is one of the most viable solutions to the indigenous mental
health crisis - and she is not the only indigenous expert that has said so.
Alan Rosen was a Senior Consultant Psychiatrist, Professorial Fellow, and Director of
Clinical Services at the Royal North Shore Hospital and Community Mental Health Services
from 1979 to 2009. Among his full-time occupations, he also attended many public speaking
events and private psychiatric consultations in countries as numerous and as widespread as the
United Kingdom, Ireland, Netherlands, Sweden, Denmark, Italy, USA, Canada, China, Thailand,
Hong Kong, Argentina, and New Zealand. He is an invited speaker for the Royal College of
Psychiatry and the World Health Organization, and a visiting professor in universities such as
Harvard and Wisconsin. Additionally, Alan Rosen is the author of more than 110 publications,
including subjects such as rehabilitation and recovery, cultural influences on mental health
service systems, early intervention in psychosis, psychiatric stigma, deinstitutionalization, and
Aboriginal and remote area mental health.44
Due to this vast array of accomplishments, it is unsurprising that the world indigenous
crisis has captured Rosens attention. In September 2016, he initiated the Australian
Psychological Societys (APS) formal apology to the Aboriginal and Torres Strait Islander
people in Australia: An apology that is said to have, profound national and international
significance.45 Within the statement, APS apologized for using treatment that did not respect
indigenous cultural belief systems, and their silence and lack of support in witness of the
44
Sweet, E. M., Arabena, P. K., Barbour, P. V., Baum, P. F., Conigrave, P. K., Finlay, S. M., . . . Smyth, C. (2016, September 29). A global push
for mental health professionals to apologise to indigenous peoples. Retrieved June 01, 2017, from
https://croakey.org/a-global-push-for-mental-health-professionals-to-apologise-to-indigenous-peoples/
45
Ibid.
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mistreatment of indigenous peoples. The apology was an important method in acknowledging

past injustices, either by tangible mistreatment or acts of omission by the psychiatry profession.
In some cases, it is often stated that the sins of silence are often more impactful than actively
committing wrongful acts, as commented by APS Professor and Director Michael Kyrios.46 The
APS is believed to be the first professional mental health organization in the entire world to
commend and ratify an apology to indigenous peoples for what was done to them by the
psychiatric profession in the name of treatment and care.
Ultimately, it is thought that the apology will set a global precedent in addressing
indigenous mental health across the world. After the apology was formally released in Australia,
a recommendation was made that it be taken to the World Psychiatric Association (WPA) and
addressed to all indigenous peoples. If the apology is adopted by the WPA, it could initiate a
system in which all mental health professions create their own sincere apologies to all indigenous
people, thereby recognizing the wrongs that have been fraught upon indigenous peoples by
mental health professionals, administrations, and institutions. It is also believed that a formal
apology on behalf of the profession of psychiatry will help mitigate the enduring effects of
colonialism on indigenous populations.47
Through his continued support of indigenous rights, Rosen has aided in formulating a
gesture that will help begin to set the foundation to begin indigenous reconciliation. The benefits
of a formal apology could include breaking the perpetual system of fear and mistrust which
causes indigenous people to avoid mental health services, installing a renewed belief that a
culturally aware mental health profession will be part of a long-lasting solution (as opposed to an
unacceptably culturally insensitive institution that exacerbates the mental health crisis), and
improving many psychiatric health services that influence indigenous mental health. As a result
46
APS Apology to Aboriginal and Torres Strait Islander peoples. (n.d.). Retrieved June 01, 2017, from
http://www.indigenouspsychology.com.au/news/422/aps-apology-to-aboriginal-and-torres-strait-islander-peoples
47
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of his initiative, Rosen has created viable ways to improve the indigenous mental health crisis
that will undoubtedly aid in creating a global incentive in indigenous reconciliation.48
In summation, it is clear that the key to indigenous reconciliation and subsequent

improved indigenous mental health is a harmonious working relationship between indigenous
people and non-indigenous people. Through mediators such as Megan Davis and Alan Rosen,
both parties can contribute to an improved system in dealing with indigenous mental health in a
way that is suitable for both interests and sustainable throughout both cultures. Therefore, it is
evident that in order to achieve true Aboriginal reconciliation, it is imperative for both victim and
oppressor to recognize the injustice that has occurred and work together to attain a future where
indigenous people are equal to their non-indigenous counterparts, and receive the mental health
treatment and emotional recognition that they are entitled to.
ROLE OF CONTROL
It is often thought that the indigenous mental health crisis is controlled and perpetuated
by solely the government: After all, even the word government contains the word govern: to
conduct the policy, actions, and affairs of a state, organization, or people.49 However, there are in
fact three major groups of people that carry positions of control in regards to indigenous mental
health: The government, health care professionals, and the public and its educators.
The pursuit of economic gain has also had a significant impact on indigenous mental
health. Indigenous communities tend to be the victims of racism by governments who label them
with restrictive stereotypes such as savage, primitive, and uncivilized. Due to these
mischaracterizations, Aboriginal people are literally thought of as inconveniences; mere
obstacles on the road to societal progress and economic development. Subsequently, it is easier
to disregard and destroy indigenous populations in favour of corporate power and wealth. In her
48
49
Govern. (n.d.). Retrieved June 01, 2017, from https://www.merriam-webster.com/dictionary/govern
Lorenz 18
1999 essay titled, the Greater Common Good, Arundhati Roy has written that indigenous people
in India are being, sacrificed at the altar of national progress, negligently being displaced
and disenfranchised by construction, dams, highways, development, and energy companies.50 In
the words of freelance writer Mark Kernan, the Indian state, a fully paid up member of the
neoliberal juggernaut, in its march to modernity absolves itself of responsibility (unless it is
forced to act by global and domestic civil society) to its thoroughly marginalised indigenous
citizens by the neat ideological trick of conflating industrial development as progress for the
common good.51 This means that the sacrifice of indigenous people is thought of as an
insignificant disadvantage to the more enticing thought of economic development and prosperity.
Due to corporate greed and a progressively globalized society, governments are under the
impression that indigenous peoples and their cultures are both an expendable and an unavoidable
loss in the face of globalization. In turn, this mistreatment is a factor that perpetuates the
worldwide indigenous mental health crisis through both the loss of Aboriginal land and identity.
Undoubtedly, governments around the world have been known to exploit, sell, rent, or
ravage indigenous lands in pursuit of revenue and wealth.52 Because indigenous people often live
in areas where resources are plentiful, their lands are valuable and coveted by higher powers.
The state is also often controlled by national elites (wealthy families, corrupt politicians, or
military personnel) who react unfavorably to indigenous resistance. This in turn worsens the
relationship between governments and indigenous people and causes mutual distrust. In order to
improve indigenous mental health, Aboriginal land must be protected from government
exploitation so that indigenous cultural identity is preserved, and indigenous mental health is
subsequently improved. Unfortunately, many indigenous people continue to fight the
government for ownership of their identities, cultures and traditions, territories and natural
resources - most of which governments dictate and withhold.53
50
Kernan, M. (2016, March 30). The Economics of Exploitation: Indigenous Peoples and the Impact of Resource Extraction. Retrieved June 01,
2017, from http://www.counterpunch.org/2015/08/20/the-economics-of-exploitation-indigenous-peoples-and-the-impact-of-resource-extraction/
51
Ibid.
52
Scheele, T. (n.d.). Exploitation of Aboriginal Culture for Economic Purposes. Retrieved June 01, 2017, from
https://www.didjshop.com/AboriginalCulture_ExploitationForEconomicPurposes.html
53
Corben, R. (2012, June 28). Rights Group: Indigenous Peoples Exploited in Rush for Resources. Retrieved June 01, 2017, from
https://www.voanews.com/a/demand-for-resources-linked-to-conflict-says-rights-group/1275480.html
Lorenz 19
Furthermore, historically and currently indigenous people have experienced the

eradication of their lands, cultures, and identities by predominant societies around the world,
further advancing the issue of indigenous mental health - but these atrocities have hardly been
acknowledged by the people who committed them. During the years of European colonial
inflation and imperialism, people of caucasian descent often believed that they were superior
than those who were not of the same ethnicity.54 In examples such as Africa, Asia, and South
America, Europeans perceived indigenous cultures as barbaric or primitive, and subsequently felt
the need to dominate and sophisticate the savages. This mentality also aided the colonizers in
preserving their self-image, for without civilization these people could be regarded as inferior,
and if seen as non-people then European colonialists would not be impeding on anyone elses
territory. Instead, they would be settling virgin territory. This racist mentality of saving the
savages, veiled behind an outward intent of good deed, provided the perfect justification of
colonisations and settlement, and even institutionalized slavery.
Yet, in light of this information, countries in major positions of power still refuse to
accept responsibility for their role in violating human rights.55 Historically and currently,
powerful countries have been against creating and maintaining various rights and compensations
for indigenous peoples, because in doing so they would indirectly imply that they were involved
in the transgressions committed during the periods of colonization and imperialism. For example,
The United Nations Declaration on Rights of Indigenous Peoples took over 20 years to draft and
enact solely because of the lack of cooperation from nations involved.56 The Declaration in
question stresses the right of indigenous peoples to preserve and strengthen their own
institutions, cultures, traditions, and to grow according to their aspirations and needs. However,
countries such as the United States, Australia, and New Zealand were vehemently opposed to
signing the Declaration, claiming that, giving such peoples the ability to regain some lost land
would be politically explosive. In a joint statement, the three countries repeated that, no
54
The Impact of Colonization and Western Assimilation on Health and Wellbeing of Canadian Aboriginal People. (n.d.). Retrieved June 01,
2017, from http://www.tandfonline.com/doi/full/10.1179/2051453015Z.00000000023
55
The Truth About Western. (n.d.). Retrieved June 01, 2017, from http://www.hoover.org/research/truth-about-western-colonialism
56
Rights of Indigenous People. (n.d.). Retrieved June 01, 2017, from http://www.globalissues.org/article/693/rights-of-indigenous-people
Lorenz 20
government can accept the notion of creating different classes of citizens, and that in signing the
Declaration, they would be accepting their violent histories. Furthermore, they stated that it
would be impossible to allow indigenous populations to grow according to their needs because
many land is already owned and maintained by other citizens.57
The problem with these statements is that they ignore a historical reality that has been
proven through analysis and statistics. In pertinence to the phrase, creating different classes of
citizens, it cannot be disproved because it is factually true and verifiable. From the very
beginning, indigenous people were disenfranchised of their lands, treated as inferior to the
colonizers, and subject to cruel mistreatment.58 Using this auspicious beginning as a foundation,
many laws created afterwards were often conceived by a society that refused to recognize that
indigenous people had rights. By refusing to grant Aboriginal people the rights that they had
been denied in the past, a country is continuing to endorse the cycle of oppression and opposing
positive and just change for the rights of all citizens, not just the dominant society. As a
consequence, indigenous people often carry on to be treated as inferior, often receiving
substandard mental health care and treatment.59
After reviewing the governments impact on indigenous mental health, it is undeniable

that it has a pivotal role to play within the issue. However, there are many other groups of people
who possess the means in which to influence indigenous mental health as well: Most notably,
health care professionals. Indigenous people who live in remote communities often do not have
access to crucial and life saving mental health facilities or people who are qualified to address
mental illness, which has a direct effect on how or if they receive treatment.60 Moreover, even if
an Aboriginal person receives professional care, it may not be effective. Since Aboriginal people
are part of a distinct culture that practices distinct traditions, it is wrong to assume that an
Euro-centric method of treating mental illness would be the same as a traditional indigenous
57
Rights of Indigenous People. (n.d.). Retrieved June 01, 2017, from http://www.globalissues.org/article/693/rights-of-indigenous-people
58
Ibid.
59
McCue, D. (2015, February 04). 'Unconscious, pro-white bias' a major factor in poor aboriginal health care. Retrieved June 01, 2017, from
http://www.cbc.ca/news/indigenous/racism-against-aboriginal-people-in-health-care-system-pervasive-study-1.2942644
60
Mikkelsen, C. (n.d.). Isolated Indigenous Peoples. Retrieved June 01, 2017, from
http://www.iwgia.org/culture-and-identity/isolated-indigenous-peoples
Lorenz 21
method of improving mental health. In fact, Aboriginal people have a holistic view of mental
wellness, meaning that the mind is interconnected with every other aspect of an individuals life.
Wellness means existing in a state of balance with family, community and the surrounding
environment. Because of this, European models of mental illness treatment that concentrate
solely on the illness itself is an uneffective method of treatment in regards to indigenous culture
and spirituality.61 Therefore, it is the responsibility of the health practitioner to learn about
cultural differences that may interfere with a patients treatment, and ensure that their methods of
care are culturally sensitive and comprehensive.
Finally, educators are definitely in a role of control over indigenous mental health
because they often dictate what a societys opinion on a subject is. Since they are role models to
a myriad of young and impressionable minds, they can either aggravate or aid indigenous mental
health through their position of influence. An important fact to be noted is that indigenous
education is not solely for indigenous students: It is in fact an educators obligation to teach the
complex and arduous history of the relationship between indigenous peoples and non-indigenous
peoples so that students develop a comprehensive and accurate understanding of Aboriginal
culture. Not only does this eradicate any harmful stereotypes that students may have about
indigenous people, but it also promotes inclusiveness and an ingrained tolerance for other people
and cultures.62 Once knowledge is gained, it can also provide a platform on which to help other
people. After all, knowledge is power. When someone learns about a subject or an issue they
may become passionate about, they are granted the opportunity to use their knowledge for
positive change. The Honourable Justice Murray Sinclair once explained the importance of
inclusive education perfectly:
We are governed in our approach to reconciliation with this thought: the way that we
have all been educated Aboriginal children in residential schools and Aboriginal and
non-Aboriginal children in public and other schools has brought us to where we are
61
Holistic Health and Traditional Knowledge | National Aboriginal Health Organization (NAHO). (n.d.). Retrieved June 01, 2017, from
http://www.naho.ca/blog/2011/07/25/holistic-health-and-traditional-knowledge/
62
Indigenous Education. (n.d.). Retrieved June 01, 2017, from http://www.peopleforeducation.ca/indigenous-education/
Lorenz 22
todayto a point where the psychological and emotional well-being of Aboriginal

children has been harmed, and the relationship between Aboriginal and non-Aboriginal
people has been seriously damaged. in broad terms, education has brought us to the
current state of poor relations between Aboriginal and non-Aboriginal peoples in this
country, but education holds the key to making things betterif we agree on the
objective of reconciliation, and agree to work together, the work we do today, will
immeasurably strengthen the social fabric of [the world] tomorrow.63
By encouraging educators to include Aboriginal studies within their curriculums, the divide
between indigenous people and non-indigenous would diminish considerably, making it possible
to mitigate the indigenous mental health crisis. Ultimately, school systems and the educators
within those systems need to increase professional maturity around indigenous issues so that,
Educators can help [indigenous people] to be strong in culture and smarter in [their] educational
outcomes."64 Once that goal is achieved, racial equality and improved mental health may be
actualized.
LOGIC OF EVIL
Behind every human action, there is always motive: An idea, belief, or emotion that
impels a person to act in accordance with that state of mind. In a novel, the main characters
motive is often an incentive on which to spur the plot. In criminal law, a defendants motive may
connect them to a crime that was committed: A logical reason for their wrongdoing. In a
persons everyday life, motive is often the force that inspires a constant logical series of actions;
from waking up, to brushing teeth, to driving to work. Likewise, a motive to perform evil acts
can thus be defined as the logic of evil, or, the reason why evil people possess the motive to
carry out evil deeds in the first place. When analyzing a global issue such as indigenous mental
health, it is important to acknowledge the profound role that the logic of evil has on human
actions because it often identifies the reason the problem exists at all. Once one pinpoints the
63
Indigenous Education. (n.d.). Retrieved June 01, 2017, from http://www.peopleforeducation.ca/indigenous-education/
64
Ibid.
Lorenz 23
motive or logic behind the perpetrators actions, it is easier to stop the problem at its source and
find a solution that dispels the reason for the evil.
The logic of evil encompasses one major question: Why? In order to discern the
reasoning behind the indigenous mental health crisis, one must discover why Aboriginal people
are mistreated first and foremost. Usually, the indigenous mental health crisis exists because of
the worlds pressing need to become increasingly globalized, often resulting in the loss of
indigenous land and subsequently indigenous autonomy, culture and identity.65 Through the
exploitation of environmental resources, the disregard for Aboriginal culture in pursuit of
economic gain, and the unwillingness to acknowledge these injustices done unto Aboriginal
people, it is undeniable that the developed worlds insatiable need for worldwide integration and
increased wealth has evolved into the primary motive behind the mistreatment and failing mental
health of indigenous peoples.
Upon first hearing about the indigenous mental health crisis, a general reaction is often of
horror, and an immediate urge to help those who are in need. However, for those in pursuit of
wealth and power, this is not always the case. After all, as George Orwell stated in 1937, coal
mining is the metabolism of western civilisation.66 This means that the idea of economic gain is
often viewed as more enticing than preserving indigenous culture. Indeed, it is known that efforts
to solve indigenous issues are, unsettled, tragic and almost incalculably expensive.67 So why
even bother? It is much easier to exploit indigenous lands, reap the benefits, and escape with
little guilt and a lot of monetary gain.
In the last quarter of a century, economic globalisation has resulted in an extensive

pursuit by mining companies for rare mineral resources and fossil fuels. This search has caused
large companies to fragile and remote communities in the world, where indigenous peoples
65
Scheele, T. (n.d.). Exploitation of Aboriginal Culture for Economic Purposes. Retrieved June 01, 2017, from
https://www.didjshop.com/AboriginalCulture_ExploitationForEconomicPurposes.html
66
67
Davey, M. (2016, April 20). Indigenous health: wealthy nations not always better than developing countries. Retrieved May 31, 2017, from
https://www.theguardian.com/world/2016/apr/20/indigenous-health-wealthy-nations-not-always-better-than-developing-countries
Lorenz 24
predominantly inhabit.68 The increased global demand for commodities derived from natural
resources have caused rightful indigenous lands to be pillaged and exploited, using large
extractive projects built near or within the lands of many Aboriginal populations. For example, in
Peru, the Camisea project is known to be the countrys biggest hydrocarbons development,
which was allowed to begin its expansion in January of 2014.69 Under the direction of the
company Pluspetrol, the corporation had been ready to drill approximately 20 new wells and
conduct extensive seismic tests in the Camisea gas fields in the Amazon, located in southeast
Peru. The 2.7 billion-dollar project is intended, to make Peru a gas-rich nation with royalties of
$34 billion expected over the 30 year duration of the project.70 In summation, a huge revenue
generated for the Peruvian government, but a large cultural toll on its indigenous residents. But
upon reviewing the economic advantages of the development, it is undeniable that its benefits
could mightily outweigh any influence it may have on indigenous life. According to the
companys most recent report, it is argued that, there have been many benefits to Peru. These
include major contributions to economic growth and poverty reduction, major contributions to
competitiveness through the supply of cheap energy, savings of over $17 billion, an accumulated
difference in the countrys trade balance of $21 billion, and the creation of approximately 57,000
jobs.71 Therefore, it can be understood that the oppression of indigenous people can be justified
in light of vast economic growth and industrial expansion. It appears insignificant to give
attention to a group of people who are insignificant compared to a country desperate for wealth
and budgetary security, such as Peru.
Furthermore, the indigenous mental health crisis continues to be perpetuated by medical

staff around the world. Simply stated, no one wants to treat patients who are thought of as
untreatable. Lou James, a blogger, admitted:
68
69
Article. (n.d.). Retrieved May 31, 2017, from
http://www.theoilandgasyear.com/articles/10-years-of-camisea-the-natural-gas-revolution-in-peru/
70
Hill, D. (2016, June 02). Pioneer gas project in Latin America fails indigenous peoples. Retrieved May 31, 2017, from
https://www.theguardian.com/environment/andes-to-the-amazon/2016/jun/02/pioneer-gas-latin-america-indigenous-peoples
71
Ibid.
Lorenz 25
I have deep-rooted and ugly prejudices about native people in Canada. When I think of
native people, I immediately think of alcoholic, jobless and homeless people who abuse
themselves and others in every imaginable way. For all of my life I have seen these
images and I continue to see native people this way.72
The fact is that medical institutions around the world are often inherently racist. When
confronted with indigenous patients, health care practitioners frequently prioritize
non-indigenous patients first, or mistake serious symptoms for common Aboriginal stereotypes
because of prejudiced values that prompt them to disregard indigenous people as lost causes.
After all, why waste valuable time, skill, resources and money on a patient who will inevitably
return to the hospital the next morning, with a crippling hangover and the same health issues?
Medical attention is simply presumed as being ineffective and not worthwhile. For example,
Brian Sinclair was a victim of racial stereotyping when he sat in a hospital emergency room for
36 hours, surrounded by medical professionals, and eventually died when he remained untreated.
In fact, upon being interviewed by a trial judge, a witness admitted that, assumptions were made
based on past behaviour or situations.73 No one wanted to treat him because they assumed he
was drunk yet again, and those assumptions were not unfounded. In face, statistics procured from
hospitals in British Columbia and Alberta show that indigenous people (especially men) are
admitted to hospital for substance abuse more frequently than their non-indigenous counterparts.
As a matter of fact, approximately 75% of Aboriginal residents believe that alcohol is a problem
in their communities.74 These statistics undoubtedly help rationalize the medical professions
frequent deprioritizing of indigenous patients around the world, which supplements the global
indigenous mental health crisis.
Especially during the years of European colonial inflation and imperialism, people of
caucasian descent believed that they were superior to those who did not share their ethnicity. In
72
James, L. (2013, October 22). I Admit It: I Hold Racist Views About Native People In Canada. Retrieved May 31, 2017, from
http://www.huffingtonpost.ca/lou-james/racist-native-canada_b_3795232.html
73
By: Kevin Rollason Posted: 02/26/2014 2:04 AM | Comments:. (2014, February 26). Brian Sinclair a victim of stereotyping? Retrieved
May 31, 2017, from http://www.winnipegfreepress.com/local/brian-sinclair-a-victim-of-stereotyping-247205991.html
74
Aboriginal Mental Health: The statistical reality. (n.d.). Retrieved May 31, 2017, from
http://www.heretohelp.bc.ca/visions/aboriginal-people-vol5/aboriginal-mental-health-the-statistical-reality
Lorenz 26
areas such as Africa, Asia, and South America, Europeans perceived indigenous cultures as
barbaric and crude, and subsequently took up the role of dominating and sophisticating the
savages. In modern times, the mentality is often still the same: indigenous problems exist
solely because of their primitive lifestyle, and it is the non-indigenous populations job to ensure
assimilation into the dominant society. As Toronto resident Alex Banks states:
Historically, native Canadians have suffered and many now live in poverty and misery.
But it is not racist, paternalistic or acting from a position of privilege to say we know
how to solve these problems ... the solution is to do what so many other groups have done
and join mainstream, multicultural Canadian society. Leave remote reserves and embrace
private property and free enterprise.75
If indigenous cultures were eradicated and its people assimilated into modern society, their
problems would not exist, and subsequently the privileges afforded under Canadas Indian Act
wouldnt exist either - making all citizens fully equal under the law. Therefore, it could be that it
is the duty of all citizens around the world to encourage indigenous assimilation in order to
ensure successful integration into the rapidly modernizing world, and to promote full equality of
citizens for the betterment of all countries. Fraser Petrick, from Kingston, Ontario, comments:
Stop [indigenous people from] playing the victim card. Its getting a bit frayed. Stop
token mea culpas over how one communitys great-great grandparents were cruel and
insensitive to another communitys great-great grandparents. Stop the blame game; as in,
my problems must be someone elses fault. Stop putting off the time when all
Canadians have the same status, the same rights and responsibilities, the same privileges
and obligations.76
75
Russell, P. (n.d.). Today's letters: Ideas for solving the 'native issue' Retrieved May 31, 2017, from
http://news.nationalpost.com/full-comment/letters/todays-letters-ideas-for-solving-the-native-issue
76
Ibid.
Lorenz 27
Accordingly, the assimilation and eventual eradication of indigenous culture would not only
introduce Aboriginal people to what is generally considered civilized society, thereby solving
many issues pertaining to mental health, but it would also allow indigenous people to be truly
equal to non-indigenous citizens, and gain the respect and dignity they lack amidst the problems
of their ancestral homes. It could then be justified that disrupting traditional indigenous culture
with non-indigenous lifestyle could not only aid the indigenous mental health crisis, but actually
help Aboriginal people flourish over time.
In summation of the logic behind the continued mistreatment of the worlds indigenous
peoples, there are many factors that provide explanation as to why the indigenous mental health
crisis exists in the first place. The worlds increasing need to become globalized, corporate desire
to accumulate wealth and power, the stereotypes within medical institutions, and the need to help
indigenous people by civilizing them are all valid reasons that provide logical thinking behind
the evil that is being committed.
ROLE OF RELIGION
Historically, Europeans shared the thought of indigenous people as savages, but also held
the distinct belief that they could be saved through the powers of Christian religion. Many
European Christian missionaries felt as if it were their duty to mankind to civilise the
barbarians by forcing indigenous people to assimilate to Christian beliefs, values, and prayers.77
Religion (or lack thereof) plays an important role in every persons life, as it often defines
their morals, values, beliefs, and how they interact with the world. Moreover, the indigenous
mental health crisis encompasses the concept of religion because religion is one of the most
prominent features that differentiates between indigenous spirituality and non-indigenous
spiritualities, consequently disrupting communication and understanding between religions and
aggravating the indigenous mental health crisis. By understanding indigenous spirituality and
77
Giles, T. S. (n.d.). How Did Native Americans Respond to Christianity? Retrieved May 23, 2017, from
http://www.christianitytoday.com/history/issues/issue-35/how-did-native-americans-respond-to-christianity.html
Lorenz 28
incorporating it into mainstream medical institutions, health professionals would have a deeper
understanding of Aboriginal culture and ways that mental health disorders could be treated more
effectively.
There are thousands of indigenous religions around the world; each containing its own
distinct comprehension of spirituality and spiritual customs. Dissimilar to numerous
non-indigenous cultures, indigenous spirituality is not disconnected from the rest of a persons
life - rather, it is integrated into indigenous culture as a single entity. Aboriginal religion coexists
in harmony with nature, daily routines, and generation after generation.78 Therefore, Western
standards of mental care are often ineffective throughout indigenous populations, which causes
indigenous mental health to worsen.
The common reason for the ineffectiveness of non-indigenous spirituality interacting with
indigenous spirituality under a medical context is the services lack of cultural sensitivity
training. One way to overcome this problem is by cooperating with indigenous elders. In the case
of indigenous Alaskans, efforts are being made to improve the mental health system by
encouraging collaboration between medical professionals and indigenous elders, with the
purpose of accentuating Aboriginal strength and culture. Since generativity is a cultural value
among Alaska Natives, the concept of leading and helping the next generation through life
installs a sense of purpose in the Alaskan elders. In fact, it has been proven that having a role
within their community and having influence over decisions are imperative to aging safely and
successfully.79 Therefore, resilience-based approaches to improving indigenous mental are often
effective, because elders are primary examples of resiliency. They have endured historical and
contemporary discrimination, and can now act as role models for younger generations who
respect them. Additionally, indigenous elders are also typically the individuals who are sources
of cultural guidance within their communities. Thus, by learning from the elders, medical
78
Indigenous Religions. (n.d.). Retrieved June 01, 2017, from https://www.culturalsurvival.org/news/indigenous-religions
79
SPECIAL SECTION TABLE OF CONTENTS. (n.d.). Retrieved June 1, 2017, from
http://www.bing.com/cr?IG=9B93D9A5A5244F8FA961D1964406351C&CID=0922190DD77665160D381399D67064CB&rd=1&h=5ieJsHepE
pOXCsDcDBm5ndQDFVGV-asBtAljJQSyaYI&v=1&r=http%3a%2f%2fwww.apa.org%2fpi%2foema%2fresources%2fcommunique%2f2010%
2f08%2faugust-special.pdf&p=DevEx,5063.1
Lorenz 29
professionals can ensure that spiritual values and customs are considered throughout treatment.
An example of this would be the traditional herbs and circles that indigenous elders use to
promote healing, a practice that can seamlessly transition into non-indigenous medical
institutions.80 In this way, it is undeniable that learning from Aboriginal elders is crucial to
improve mental health assessment and treatment within indigenous communities.
Incorporating traditional Aboriginal spiritual and religious practices into indigenous

mental health treatment is possible in other parts of the world, as well. In Cuba, the indigenous
population represents people of various influences, customs, and worldviews. For example,
Santera is a combination of Afro-Cuban culture, with influences deriving from the Yoruba and
the traditions of the Catholic Church. Overall, the religion embodies a holistic system that
incorporates environmental, physical, psychological, as well as religious aspects during medical
care. In fact, many segments of the [Cuban] population hold a worldview that includes beliefs
that illness and health are strongly influenced by spiritual and religious factors that may
ultimately affect therapeutic outcomes.81 This includes the belief that religion and spirituality
pervade human existence, and that humans, plants, animals, and the environment are all
interconnected under the absolute power of God.
These include the belief that religion and spirituality permeate human experience, as an
individual's life is a spiritual phenomenon, where humans, animals, plants, and the natural world
are interrelated, with God being the all-encompassing force behind everything. Thus, in order to
properly treat mental illness it is vital that medical professionals are familiar with these word
perspectives in order to competently understand, treat, and communicate with indigenous
Cubans. This may include seeking a traditional healer known as a barrio, or a visit to a special
shop that sells religious and spiritual products so that the healer can work effectively. Other
80
SPECIAL SECTION TABLE OF CONTENTS. (n.d.). Retrieved June 1, 2017, from
http://www.bing.com/cr?IG=9B93D9A5A5244F8FA961D1964406351C&CID=0922190DD77665160D381399D67064CB&rd=1&h=5ieJsHepE
pOXCsDcDBm5ndQDFVGV-asBtAljJQSyaYI&v=1&r=http%3a%2f%2fwww.apa.org%2fpi%2foema%2fresources%2fcommunique%2f2010%
2f08%2faugust-special.pdf&p=DevEx,5063.1
81
Ibid.
Lorenz 30
remedies for mental disorders may include herbal medicines, ritual cleansings, and
communication with the divine through traditional prayer.
In summary, it is imperative that medical practitioners are open-minded, culturally

sensitive, and respectful when treating indigenous people with mental health issues. It is the only
way that indigenous people will achieve full equality with their non-indigenous counterparts, and
receive the professional medical attention they need to address and combat the global indigenous
mental health crisis.
CASE STUDIES
It is often thought that mental illness and mistreatment of indigenous people is only a
problem prevalent in developing countries. No matter how popular the opinion, it is blatantly
untrue. Even in developed countries, indigenous peoples persistently fall behind the
non-indigenous population in terms of physical health, mental health, abundance of opportunity,
and poverty. They live shorter lives, receive inadequate health care, insufficient education, and
also suffer increased unemployment rates. Even when an indigenous person is employed, they
often earn drastically less than their non-indigenous colleagues. The United Nations also states
that:
Obesity, type 2 diabetes and tuberculosis are now major health concerns amongst
indigenous peoples in developed countries. Smoking and substance abuse are more common
amongst indigenous peoples, while suicide rates, and incarceration rates are significantly
higher. These problems are more pronounced in urban areas, where indigenous peoples are
detached from their communities and cultures, yet never fully embraced as equal members of the
dominant society.82
82
United Nations For Indigenous Peoples. (n.d.). Retrieved April 07, 2017, from https://www.un.org/development/desa/indigenouspeoples/
Lorenz 31
In light of this information, the case studies below will include both developed and
developing countries in order to ensure a comprehensive perspective about indigenous mental
health around the world; including the Commonwealth of Australia, the Federative Republic of
Brazil, and Greenland.
Aboriginal and Torres Strait Islanders, Australia
Australia is a continent and a country surrounded by the Indian and Pacific Oceans. It is a
federal parliamentary constitutional monarchy, a system which governed 23.13 million people as
of 2013. Australia is also notable to many for the famous Sydney Opera House, the Great Barrier
Reef, and its vast wildernesses and outbacks. However, behind the many attractions, there lies a
population that is struggling. It has been noted that the rate of Australian indigenous youth
suicide is one of the highest in the world - second only to Greenland. Since Australia proclaimed
its support of the 2009 United Nations Declaration on the Rights of Indigenous Peoples, the
treatment of indigenous people has gradually improved. But according to the Australian
government, Aboriginal and Torres Strait Islander people continue to be one of the most
vulnerable groups in Australia. There are many issues that impact indigenous mental health in
Australia, including land loss, lack of access to essential services, unemployment, high violence
and incarceration rates, and ultimately extreme mental health and suicide rates.83
In 2014, an indigenous boy named Peter Little committed suicide in Geraldton, Australia.
He was playing outside his grandparents house when he announced to his friends that he was
going to kill himself. Later that evening, he was found hanging from a tree with a noose around
his neck. Little was frantically rushed to a local hospital, but to no avail. He was pronounced
dead at 6:44 p.m on October 19th, 2014.
Peter was born on March 16th, 2003 in an Australian city with a population of 35, 000.
Although Geraldon is famous for its location near the ocean, the Australian National University
83
Aboriginal and Torres Strait Islander suicide: origins, trends and incidence. (n.d.). Retrieved April 07, 2017, from
http://www.health.gov.au/internet/publications/publishing.nsf/Content/mental-natsisps-strat-toc~mental-natsisps-strat-1~mental-natsisps-strat-1-a
b
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reported that the city is the second worst region in Australia in terms of indigenous disadvantage,
due to an indigenous unemployment rate of approximately 27%.
The pattern of Peter Littles life is similar to that of many indigenous children living in
Australia. Throughout his brief life, he lived with many different relatives and attended
numerous schools. His parents were divorced and failed to provide him with adequate emotional
support, and although the government reported that he had a number of previously reported
suicide attempts, the Western Australian Child Adolescent Mental Health Service and the
Country Health Service insisted that there was no record of earlier suicide attempts. Therefore, it
is unknown whether Peter Little received any professional counselling or therapy leading up to
his suicide, a reality which many indigenous people face in times when mental health treatment
is needed the most.84
Details about Peter Littles life are also worryingly scant. His teachers described him as
quiet and withdrawn, and also commented about his struggles with literacy and numeracy - a trait
that is unfortunately prevalent in Australian indigenous youth, either due to impoverishment or
lack of access to proper educational institutions or supplies. Poor education is also thought to
supplement the lack of opportunity many indigenous children experience in their communities; a
situation which also harms mental health.
Before his death, Peter Little had moved in with his grandparents in order to be closer to
his father, who had recently been released from prison. In fact, indigenous imprisonment rates
have reached unprecedented levels in Australia. According to Western Australia statistics, 77.8
percent of all youth imprisoned in Australia are indigenous, and over 70 percent of prison
populations in Geraldton are indigenous. Whether this circumstance affected Peter Littles
mental health is unknown, but the tragedy surrounding his death appears to be part of an
escalating movement of suicide and mental illness in indigenous youth that undoubtedly
originates from unemployment, impoverishment, high incarceration rates, and social problems
that afflict indigenous neighbourhoods.
84
Allan, S. (2014, December 08). World Socialist Web Site. Retrieved April 07, 2017, from
https://www.wsws.org/en/articles/2014/12/08/suic-d08.html
Lorenz 33
A senior national consultant to the Aboriginal and Torres Strait Islander Suicide
Prevention Evaluation Project, George Georgatos, recently spoke with media about indigenous
mental health. He reported that there was an alarming increase in people committing suicide,
while the median age of the people committing suicide was simultaneously growing younger. He
also commented that, the majority of the suicides are found within concentrations of acute
poverty.85
It was also stated that Peter Littles death is not an anomaly. According to the Australian
Bureau of Statistics, a distressing 53 Australian children under the age of 15 committed suicide
between the years 2007 to 2011, including 17 indigenous children. Furthermore, the likelihood of
suicide for Australian indigenous children was 1.2 people per 100,000 people, which is six times
greater than the likelihood of a non-indigenous child committing suicide. Continuing along this
trend, indigenous youth who are 15 years old to 24 years old face the suicide rate of 42 people
per 100,00 people: a fact which is drastically different than that of non-indigenous youths, who
are comparably at eight people per 100,000 people. In a horrific illustration of these figures, two
Australian indigenous teenagers aged 14 and 15 committed suicide a mere two weeks following
Peter Littles death.86
The ugly reality is that suicide was unknown to indigenous people prior to Western
invasion and colonization; and now, appalling living conditions have led to a suicide estimate
that by far exceeds that of non-indigenous people. Creative Spirits, an indigenous activist
organization, reports that, almost non-existent in the 1980s, the rate of suicide and self harm
amongst Aboriginal people has reached crisis levels and horrific proportions, particularly in
remote communities and particularly amongst youth. With 95% of indigenous people in
Australia affected by suicide each year, it is an epidemic that is hard to rectify. Many indigenous
85
86
A. (2015, March 18). Face the facts: Aboriginal and Torres Strait Islander Peoples. Retrieved April 07, 2017, from
https://www.humanrights.gov.au/education/face-facts/face-facts-aboriginal-and-torres-strait-islander-peoples
Lorenz 34
Australians are born into families where anguish caused by suicide already exists, and therefore
the effects of a single suicide can sometimes span across two or three generations.87
It is undoubtable that the deaths of indigenous youth affect more than just relations of the
victim; in truth, suicide has devastating impacts on entire indigenous communities. When asked
to comment about the state of the indigenous population in Australia, an indigenous elder named
Tauto Sansbury simply states that Death is our life [in Australia]. In fact, suicide rates are so
alarmingly high among young Australian indigenous people that suicide has almost become a
way of life. One psychologist asserts that, There is a fundamental failure at a community level
where kids feel as if the only coping mechanism they have is to end their life. Warren Mundine,
a former Labor Party national president and the federal Coalition governments chief indigenous
adviser, also expressed his disbelief. In relation to Peter Littles death, he told the media that it
was part of an epidemic. Quite frankly you are looking at a society in collapse. I am a father
and I cannot get it through my head that at the age of eight or nine a child cant see a future for
themselves.88
Peter Littles future lies in a modest Geraldton cemetery, near all many other tombstones
that depict the name of indigenous children that died too young. His mother, father, and three
brothers attended a small church service, where they mourned the death of their son and sibling.
(See appendix II)89 However, Peter Little did not die in vain. Shortly following his suicide, the
Australian government was prompted to initiate a $26 million suicide prevention program, of
which its main objective is to, reduce the cause, prevalence and impact of suicide on Aboriginal
and Torres Strait Islanders, their families and communities. Within the program is an
indigenous suicide critical response unit, a $1 million federally funded trial program that aims
to provide culturally appropriate assistance to curve the effects of suicide.90
87
Spirits, J. K. (n.d.). Aboriginal health in Australia. Retrieved April 07, 2017, from
https://www.creativespirits.info/aboriginalculture/health/#axzz4dXIi3oyp
88
Wahlquist, C. (2016, March 08). Ten-year-old Aboriginal girl kills herself in far north Western Australia. Retrieved April 07, 2017, from
https://www.theguardian.com/australia-news/2016/mar/08/ten-year-old-aboriginal-girl-kills-herself-in-far-north-western-australia
89
Allan, S. (2014, December 08). World Socialist Web Site. Retrieved June 01, 2017, from
90
Wahlquist, C. (2016, March 08). Ten-year-old Aboriginal girl kills herself in far north Western Australia. Retrieved April 07, 2017, from
https://www.theguardian.com/australia-news/2016/mar/08/ten-year-old-aboriginal-girl-kills-herself-in-far-north-western-australia
Lorenz 35
The Youth of the Guarani-Kaiowa Tribe, Brazil
The discovery of an indigenous girl's body hanging from a tree in Boror de Dourados was as
grim as it was familiar for Brazil's Guarani-Kaiowa tribe, which has one of the highest suicide
rates in the world - Jonathan Watts91
Similar to the crisis in Australia, the country of Brazil is also grappling with a suicide
epidemic among its indigenous youth. Brazil, a vast South American country that borders the
Atlantic ocean, is home to various indigenous tribes including the Guarani-Kaiowa tribe, which
resides in a small indigenous reserve called Sassoro in central Brazil. The community has a
population of approximately 31,000 people, and is plagued by alcoholism, depression, poverty,
and violence after losing indigenous ancestral lands to wealthy ranchers and biofuel farmers.
This devastation has proven to have an immense effect on indigenous mental health, through
studies that have shown that the indigenous people of Guarani-Kaiowa are 34 times more likely
to kill themselves than Brazils national average. From an international perspective, some may
refer to the cultural crisis as a silent genocide.92
Today, it is estimated that one indigenous suicide is recorded in Brazil almost every
single week. The first recorded suicide was Junior Silveira, a 20-year-old Brazilian indigenous
man who hung himself from a large tree just outside his home on a reserve. After his family
found him shortly before dusk, the reserve chief, Paulo Fiel, called the police; but since the
police largely ignore calls from the reserve, it wasnt until the day after Silveiras body was
discovered that Mr. Fidel was granted permission to cut the corpse from the tree. By that time,
91
Watts, J. (2013, October 10). Brazil tribe plagued by one of the highest suicide rates in the world. Retrieved April 07, 2017, from
https://www.theguardian.com/world/2013/oct/10/suicide-rates-high-brazil-tribe
92
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the tragedy had been observed by even the youngest of children; further perpetuating exposure to
hopelessness.93
Following Silveiras suicide, two other young girls took their own lives, aged 14 and 15.
Next, Silveiras own brother Gilmar strangled himself with a belt using a post near his familys
home. In an interview conducted after their deaths, Junior and Gilmars mother told a reporter:
They were not sad boys they were normal. They liked school. They played football. They
went to dances. They were always together. Something happened to them. (See appendix III)94
It is difficult to determine exactly when this problem began because, like many similar
situations, limited data has been collected in relation to indigenous populations. In fact, the
Brazilian Federal Indigenous Health Service has maintained statistics on indigenous
communities since only the mid-1990s. But today, suicides - especially those that are occurring
in such a widespread manner - are being considered a recent phenomenon. It first garnered
attention from the Brazilian government in 1986, when the Brazilian Indigenous Affairs Agency
noticed a sharp increase in annual suicide rates. Originally, there were only five indigenous
suicides reported each year, but suddenly and without warning, the indigenous suicide rate was
recorded at 40 deaths per year. Statistics later collected in the successive years after 1996
portrayed an indigenous suicide rate of 46 a year, although many criticize that the number is
probably a gross underestimation, since indigenous deaths are often overlooked by police and
coroners alike.95
It is believed that the influx of failing mental health is entirely due to the systematic loss
of indigenous ancestral lands. Indigenous people in Brazil, and all over the world, feel a deep
spiritual connection to the earth upon which they live, and indoctrinate their lands into an
93
PHOTOGRAPHY BY AARON VINCENT ELKAIM FOR THE GLOBE AND MAIL. (2017, March 03). Canada's Indigenous child-suicide
crisis is being mirrored on reserves in Brazil. Retrieved April 07, 2017, from
http://www.theglobeandmail.com/news/world/canada-indigenous-suicide-crisis-in-brazil/article34199700/
94
95
Indigenous Suicide Rate in Brazil Is Six Times Higher Than National Average. (2014, November 13). Retrieved April 07, 2017, from
https://indiancountrymedianetwork.com/news/indigenous-peoples/indigenous-suicide-rate-in-brazil-is-six-times-higher-than-national-average/
Lorenz 37
integral part of their identity. When indigenous people are forced to separate with their
traditional lands, they are also forced to abandon an irreplaceable part of their existence. People
of the Guarani-Kaiowa tribe specifically, think their relationship with the universe is broken
when they are separated from their land, and interpret the injustice as a symptom of an ailing
world. According to Tonico Benites, a Guarani ethnologist:
"With no land to maintain their ancient cultures, the Guarani-Kaiow feel ashamed and
humiliated. Many feel sad, insecure, unstable, scared, hungry and miserable. They have lost their
crops and their hope for a better life These conditions of despair and misery cause the
epidemic of violence and suicide among the young."96
The Guarani-Kaiowa crisis reached a critical point in 2012 when the tribe announced its
plan for a mass suicide of its 170 inhabitants if they were forced to relinquish their ancestral
lands. This plan was declared in September 2012, after a Brazilian judge upheld a wealthy ranch
farmers petition to evict the indigenous tribe in order to grow his establishment. For every day
that the Guarani-Kaiowa tribe remained on their lands, the court would impose a fine of $150.
In an act of acknowledgement, the tribe wrote a letter to the Brazilian government.

Written below is a translated section of the original letter:
We would prefer to die and be buried together with our ancestors right here where we are now.
We ask, one time for all, for the government to decree our extinction as a tribe, and to send
tractors to dig a big hole and there to throw our dead bodies.
We have all decided that we will not leave this place, neither alive nor dead.97
Not only does this horrific situation portray the acute marginalization of Brazilian
indigenous tribes by the government, but it also portrays the lengths in which tribes are willing to
96
97
Brazil Tribe of 170 Threatens Mass Suicide If Forced to Leave Ancestral Land. (n.d.). Retrieved April 07, 2017, from
http://www.commondreams.org/news/2012/10/25/brazil-tribe-170-threatens-mass-suicide-if-forced-leave-ancestral-land
Lorenz 38
go in order to preserve their rightful territories: A level of commitment that also inferences the
questionable mental health of the indigenous people. Of the Guarani-Kaiowa tribe, 50 are men,
50 are women, and 70 are merely children. Government and corporate greed has caused an entire
culture to a level of desperation that has afflicted several years worth of generations, and has lead
to extreme deadly acts such as suicide.
Today, however, Brazil doesnt even acknowledge indigenous youth suicide as a crisis,
even if the statistics show otherwise. In 2015, the Brazilian federal budget plan proclaimed a
suicide prevention plan for indigenous reserves that are struggling the most with youth suicide,
but it did not publicize the scale of the plan, the budget, or where the plan was seemingly being
implemented. This belated and disorganized response partly reflects the fact that Brazil is
embroiled in economic and political turmoil that has diverted government attention and resources
from pressing social issues. The fact still remains that Brazils 900,000 Indigenous people are
continually being profoundly marginalized and subject to poverty, disregard, and disrespect.98
To many, solutions to prevent suicide among young indigenous people are elusive. To
Stephen Curry, the director of Survival, the solution is simple. He proposes that, So-called
progress often destroys tribal peoples, but in this case the solution is clear: demarcate the
Guarani's land, before more innocent lives are lost.99 Whether the Brazilian government will
follow his advice is still unknown.
Tasiilaq, Greenland
Greenland is a large island and independent Danish territory located between the North
Atlantic ocean and the Arctic ocean. Much of its land surface is covered in ice, and its
population is widespread - in fact, Greenland is known to be the least densely populated country
98
99
Lorenz 39
in the world. Another title it is forced to bare is that of being the country with the highest
indigenous suicide rate. In Greenland, approximately one in ten deaths in Greenland are suicides,
which makes it the leading cause of death in the entire country. It is also a relatively recent
phenomenon - before the 1970s, suicide was nearly non-existent. Therefore, the drastic increase
in indigenous suicides since then could have been partly caused by the vigorous modernization
that the country had experienced during those years.100
Based on a recent survey, one in every four native Greenlanders admit to have attempted
to commit suicide at least once in their lives, resulting in an annual suicide rate of 100 people per
100, 000. Most of these victims are teenagers and young adults. In general, the average age of
young indigenous suicide has become younger, while the number of young indigenous people
committing suicide has gone up. Between the years 1980 to 1989, the ages of the indigenous
youth varied from merely ten years old to fourteen years old. In addition, 95 percent of the
suicides were committed violently and without hesitation; using methods such as hanging,
shooting using firearms, and jumping off of cliffs.101
It can be argued that a tiny coastal village name Tasiilaq experiences the most suicidal
devastation in the entire country. As stated by a local police officer, suicides occur, almost
every day in the area. A story of particular import documents the attempted suicide of a local
boy, who was only 19 years old when he flung himself off of a tall cliff into icy Greenland water.
On January 1st, 2009, the boy had called his close friend to say goodbye before his planned
suicide attempt. After learning of his friends intentions, the boy alerted the local police station,
where a police officer was quick to arrive on the scene with the intent of helping the boy. When
the officer arrived, he immediately discovered that the boy had already jumped. Luckily, as soon
100
More young Greenlanders committing suicide. (n.d.). Retrieved April 07, 2017, from
http://arcticjournal.com/culture/1567/more-young-greenlanders-committing-suicide
101
Bayot, A., Cerezo, L., & Nicanor, C. (2014, August 26). One In Every Four People In Greenland Attempts Suicide. Retrieved April 07, 2017,
from http://knowdigest.com/655/one-every-four-people-greenland-attempt-suicide
Lorenz 40
as the boy hit the water, he realized that he didnt want to end his life. Somehow, he managed to
swim to the shore where he was met by an immensely relieved police officer.102
Not only does this story illustrate the tenuous state of indigenous mental health in
Greenland, but it also emphasizes the fact that many indigenous youth dont possess an innate
desire to die; rather, they are driven to the precipice of suicide by circumstance and lack of hope.
In total, one out of every five indigenous Greenlanders between the ages of 15 and 16 has
attempted to commit suicide; and in more isolated areas, it is estimated that one out of every two
indigenous Greenlanders has attempted suicide. This is because isolated indigenous communities
do not receive the proper psychiatric assistance that is so desperately needed.103
In Tasiilaq specifically, even police officers admit that not much help can be provided
towards suicidal youth within the confines of the community. Kristian Sinngertaat, a local police
officer, stated in an interview that the most he can provide for distressed teenagers is the
injection of sleep-inducing medication, and if that doesnt work, an empty cell - where suicidal
people cannot hurt themselves. Sinngertaat also commented that even though he had acted as a
police officer in Greenland for over 28 years in the Tasiilaq police force, he had never
experienced anything similar to the current indigenous youth suicide epidemic. He even went on
to offer a dire estimation: For every single day during the summer of 2009, a young boy or girl
had tried to kill themselves.104 Bodil Karlshoj Poulsen, the director of Greenlands public health
centre, also told a reporter in 2013 that, every young person in Greenland knows someone who
has committed suicide.105
102
An Arctic Wave Of Teenage Suicide. (n.d.). Retrieved April 07, 2017, from
https://www.vice.com/en_us/article/arctic-wave-suicides-507-v16n1
103
104
105
Ghosh, P. (2013, March 23). Suicide Is Painful: Greenland's Bleak Landscape, Poverty, Alcoholism, Lengthy Seasons, Culture Clash
Conspire To Trigger High Rates Of Self-Killing. Retrieved April 07, 2017, from
http://www.ibtimes.com/suicide-painful-greenlands-bleak-landscape-poverty-alcoholism-lengthy-seasons-culture-clash-conspire
Lorenz 41
It is difficult to discern what exactly influences indigenous mental health in Greenland.

Some muse that poor mental health within indigenous communities is simply a reflection of
Greenlands peculiar climate, which could perpetuate conditions such as seasonal depression.
Karin Sparring Bjrkstn, from the Karolina Institute in Sweden, discovered that suicide
attempts in Greenland were more frequent and more violent during the summer, because youth
are exposed to daylight for extended lengths of time. This prolonged exposure to sunlight is often
the cause of sluggishness, which can prompt feelings of irritability and anxiety among
Greenlanders. Furthermore, in a scientific approach, longer daytime periods can also cause
imbalances in the turnover of serotonin: A neurotransmitter that affects a persons mood.
Investigators believe that the consolidation of these dysfunctional factors can directly correlate to
Greenlands disproportionate indigenous suicide rate.106
Inger Bordbar, a nurse and suicide prevention consultant within Greenland, has a different
opinion:
"It's difficult to verbalize how they feel, they find it hard to explain why they are sad, or
angry, she said. They keep it inside them and carry it around for a long time. That's one of the
explanations for the suicide. But also, that they aren't being offered therapy or psychological
help. For a long time we didn't have psychologists and therapists. Those professionals dealing
with it do what they can to help the children; they do a huge amount of work."107
Weapons that are prevalent in indigenous society, such as hunting weapons used to kill
elk and caribou, are also easily accessible by teenagers and subsequently impact the way they
carry out the act of suicide.108
106
Bayot, A., Cerezo, L., & Nicanor, C. (2014, August 26). One In Every Four People In Greenland Attempts Suicide. Retrieved April 07, 2017,
from http://knowdigest.com/655/one-every-four-people-greenland-attempt-suicide
107
108
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Peter Bjerregaard, an indigenous Greenlander who is employed at the National Institute

of Public Health in Copenhagen, also adds to Bordbars previous statement:
Its very difficult to explain why suicide attempts are so frequent among youths in
Greenland. The schools arent always up to standards. A high proportion of their parents are
unemployed or they have problems with alcohol. And a lot of kids have been molested. [But,]
the problem isnt the kids, its the society and the mismatch between the actual living conditions
and the life they wished they had. 109
This feeling of mismatch is entirely due to the modern phenomenon of cultural

globalization through technologies that provide access to social media platforms such as Twitter,
Facebook, and Instagram. The indigenous youth in Greenland are able to freely analyze the
material goods and services that other children their age are enjoying across the world, a standard
of living that is unattainable in Greenland. This often leads to feelings of anger, frustration,
despair, and lack of hope.
The government of Greenland estimates that it will take approximately twenty years of
social programs, proper education, adequate counselling, and employment programs in order to
mitigate the rate of indigenous suicide in Greenland permanently.110
INTERNATIONAL ORGANIZATIONS
Since the indigenous mental health crisis, and the mistreatment of indigenous people in
general, is such a relevant global issue, many organizations have been created to lobby for and
promote awareness about the rights of Aboriginal people. These organizations include, but are
not limited to:
109
110
Hersher, R. (2016, April 21). The Arctic Suicides: It's Not The Dark That Kills You. Retrieved April 07, 2017, from
http://www.npr.org/sections/goatsandsoda/2016/04/21/474847921/the-arctic-suicides-its-not-the-dark-that-kills-you
Lorenz 43
The United Nations (UN)

Amnesty International
Cultural Survival
Survival International
Forest Peoples Programme
The UN has had a significant impact in protecting the rights and freedoms of indigenous
communities across the world. Founded in 1945, the United Nations is an international
organization that is currently made up of 193 Member States. The values and goals of the United
Nations are outlined by the purposes and principles found in its Charter and other significant
documents such as the UN Declaration of Human Rights, the Convention on the Rights of the
Child, and the Statute of the International Court of Justice. In regards to the worlds indigenous
populations, key documents include the Permanent Forum on Indigenous Issues, which was
created to advise the UN and to promote awareness about indigenous issues, The Special
Rapporteur on the Situation of Human Rights and Fundamental Freedoms of Indigenous People,
which helped gather, receive and exchange information about indigenous rights violations, and
the Expert Mechanism on the Rights of Indigenous Peoples, which provided the Human Rights
Council with advice and research on the rights of indigenous communities.111
The United Nations: Permanent Forum on Indigenous Issues
The United Nations Permanent Forum on Indigenous Issues (UNPFII) was established on
July 28th, 2000 and is a top-level advisory body to the Economic and Social Council. The
purpose of the Forum is to handle indigenous issues in relation to economic and social
advancement, culture, natural resources and the environment, health, education, and human
111
United Nations For Indigenous Peoples. (n.d.). Retrieved June 01, 2017, from https://www.un.org/development/desa/indigenouspeoples/
Lorenz 44
rights and freedoms.112 According to the organization, the Forum specifically performs tasks
such as:
Providing expert advice and recommendations on indigenous issues to the Council, as
well as to programmes, funds and agencies of the United Nations
Raising awareness and promoting the integration and coordination of educational
activities related to indigenous issues within the UN system
Preparing and publicizing information on indigenous issues
Typically, the Forum meets annually for a ten day period at the UN Headquarters in New York,
although meetings could be held wherever the Forum chooses. In addition to the six obligated
subjects for discussion (as listed above), each session is focused around a specific topic or theme.
This year, the Forum discussed the tenth anniversary of the United Nations Declaration on the
Rights of Indigenous Peoples and the measures taken to implement the Declaration. On the tenth
anniversary of the first draft of PFII, it was found that, The UN Permanent Forum on
Indigenous Issues reported on progress toward fully implementing indigenous peoples rights...
The reports find that while governments have made some progress, concrete action often lags
behind legal recognition.113 In the official plan of action for 2030, the Forum hopes to rectify
issues such as land rights, equal rights to economic resources, the advocacy of resilient and
sustainable agricultural methods, and equal opportunity for education. However, the 2030 draft
does not include important issues such as the right to self-determined development and access to
proper mental health treatment.114
In the past, the PFII has had a positive impact in encouraging countries across the world
to address indigenous mental health as a legitimate concern. Ultimately, it provides a medium
through which world leaders can collaborate and generate solutions to improve the state of
112
UNPFII For Indigenous Peoples. (n.d.). Retrieved June 01, 2017, from
https://www.un.org/development/desa/indigenouspeoples/unpfii-sessions-2.html
113
UNPFII For Indigenous Peoples. (n.d.). Retrieved June 01, 2017, from
https://www.un.org/development/desa/indigenouspeoples/unpfii-sessions-2.html
114
Mental health included in the UN Sustainable Development Goals. (n.d.). Retrieved May 23, 2017, from
http://www.who.int/mental_health/SDGs/en/
Lorenz 45
Aboriginal peoples within their own countries.115 In each meeting, government representatives
express ways that their administrations are working to improve the lives of indigenous people,
and comment on the effectiveness of their proposed solutions. In May 2016, the Forum held a
discussion surrounding indigenous mental health, where it was noted that, high suicide rates
among indigenous youth related directly to the severe - and often invisible - discriminatory
pressures they confronted in reconciling past colonial injustices with their search for a better
future.116 Through open and honest discussion, the PFII allows for increased dialogue
surrounding indigenous mental health and more opportunities for solutions to be expressed.
The United Nations: The Special Rapporteur on the Situation of Human Rights and
Fundamental Freedoms of Indigenous People
The Special Rapporteur on the Situation of Human Rights and Fundamental Freedoms of
Indigenous People was established in 2001 by the UN Commission of Human Rights for the
purpose of addressing the consequences of historical colonization, the ravaging of indigenous
lands, and the discrimination that Aboriginal populations still face today.117 Specifically, the
Special Rapporteur fills the role of:
Promoting good practices, including new laws, government programs, and constructive
agreements between indigenous peoples and states, to implement international standards
concerning the rights of indigenous peoples
Reporting on the overall human rights situations of indigenous peoples in selected
countries
115
Permanent Forum concludes with call to action and report United Nations For Indigenous Peoples For Indigenous Peoples. (n.d.). Retrieved
June 01, 2017, from
https://www.un.org/development/desa/indigenouspeoples/news/2017/05/un-permanent-forum-on-indigenous-issues-concludes-with-call-to-action
/
116
Permanent Forum concludes with call to action and report United Nations For Indigenous Peoples For Indigenous Peoples. (n.d.). Retrieved
June 01, 2017, from
https://www.un.org/development/desa/indigenouspeoples/news/2017/05/un-permanent-forum-on-indigenous-issues-concludes-with-call-to-action
117
United Nations For Indigenous Peoples. (n.d.). Retrieved June 01, 2017, from https://www.un.org/development/desa/indigenouspeoples/
Lorenz 46
Addressing specific cases of alleged violations of the rights of indigenous peoples

through communications with Governments and others
Conducting or contributing to thematic studies on topics of special importance regarding
the promotion and protection of the rights of indigenous peoples
The United Nations: The Expert Mechanism on the Rights of Indigenous Peoples
The Expert Mechanism on the Rights of Indigenous Peoples (EMRIP) was established in
2007 by the Human Rights Council, the UNs main human rights body. Its purpose is to advise
the Human Rights Council with knowledge and recommendations on the rights of indigenous
peoples outlined in the United Nations Declaration on the Rights of Indigenous Peoples, and to
help promote, protect, and fulfil the rights in question upon request. The EMRIP is composed of
seven individual experts on the rights of indigenous peoples, who currently consist of Albert K.
Barume from the Democratic Republic of the Congo, Wilton Littlechild from Canada, Edtami
Mansayagan from the Philippines, Alexey Tsykarev from the Russian Federation, and Erika
Yamada from Brazil.118
Although the United Nations has been praised for its invaluable work regarding the rights
and freedoms of indigenous populations, a feat which inevitably helps end the indigenous mental
health crisis, various critics have commented that not enough effort has been put forth into the
research of indigenous mental health specifically.119 This lack of attention is best exemplified
through the release of the UN strategy for helping impoverished nations called the Millennium
Development Goals, released in 2000. The goals included eradicating disproportionate poverty,
eliminating hunger, and reducing the spread of infectious diseases such as HIV and malaria: An
ambitious goal which had been called, the most politically important pact ever made for
international development.120 Yet, the strategy completely omitted mental illness. Advocates for
118
Expert Mechanism on the Rights of Indigenous Peoples. (n.d.). Retrieved June 01, 2017, from
http://www.ohchr.org/EN/Issues/IPeoples/EMRIP/Pages/EMRIPIndex.aspx
119
Global mental health issues woefully overlooked. (n.d.). Retrieved June 01, 2017, from
https://www.pri.org/stories/2011-09-23/global-mental-health-issues-woefully-overlooked
120
Ibid.
Lorenz 47
mental health worldwide agree that this blatant exclusion has stopped mental health from being
considered a global issue. According to psychiatrist Vikram Patel of the London School of
Hygiene and Tropical Medicine, "The Millennium Development Goals are one of the most
important instruments for global policymaking. When something is not part of the MDGs, they
simply fall off the net, as it were."121
Since then, the United Nations has acknowledged the promotion of mental health and
well-being as treatment priorities within the global development timetable. The Sustainable
Development Agenda, which was adopted at the United Nations General Assembly in
September 2015, includes strategies towards addressing mental health and substance abuse
and is likely to have a positive impact on communities and countries around the world -
where countless people will receive desperately needed assistance.122 However, it remains
uncertain whether projects like these will have any effect on the worlds indigenous people.
Amnesty International
Amnesty International is a non-governmental organization that is focused on human

rights. It is estimated that over seven million members around the world support Amnesty
International and donate to its cause.123 Although based in Canada, Amnesty International has
begun to conduct more global campaigns pertaining to indigenous issues in an effort to become
more globalized. When questioned about the organizations commitment to Canada, Amnesty
International stated that their, attention to Indigenous rights in Canada reflects [their]
commitment to the universality of human rights and the reality, documented not only by
Amnesty, but by countless other human rights organizations, that Canada is doing less than it
can, and less than it should, to live up to its human rights obligations.124
121
Ibid.
122
United Nations sustainable development agenda. (n.d.). Retrieved June 01, 2017, from
http://www.un.org/sustainabledevelopment/development-agenda/
123
Indigenous Peoples. (2016, January 26). Retrieved June 01, 2017, from http://www.amnesty.ca/our-work/issues/indigenous-peoples
124
Indigenous Peoples in Canada. (2016, August 22). Retrieved June 01, 2017, from
https://www.amnesty.ca/our-work/issues/indigenous-peoples/indigenous-peoples-in-canada
Lorenz 48
CANADIAN CONNECTION
Indigenous mental health has received the most publicity in Canada, where the federal
government has consistently been criticized for its disregard toward indigenous people. Its most
shameful tragedy: Residential schools. From the years 1880 to 1990, residential schools were
actively used in Canada to remove and segregate indigenous children from their heritage,
traditions, cultures and families in order to assimilate them into Europeanized society.125 The
government felt that indigenous children were more easily influenced than indigenous adults,
and so it supported residential schools under a policy of aggressive assimilation. Although
residential schools were government-sponsored institutions, they were also strictly religious.
Anglican, Methodist, and Roman Catholic establishments were especially prevalent in western
Canada; and aided in the devastation of indigenous families and communities.126
Originally, approximately 1,100 students attended 69 schools across Canada. In 1931,

known as the peak of the residential school system, there were approximately 80 residential
schools in operation throughout Canada. There were at least 130 schools in every province and
territory except New Brunswick, Prince Edward Island and Newfoundland, in which an
estimated 150,000 First Nation, Inuit and Mtis children were forcibly removed from their
communities and compelled to attend. Government agents were hired to ensure that every
indigenous child was present at school.
Residential schools were established under the Euro-Canadian impression that indigenous
customs and ways of life were unable to adapt to an expeditiously modernizing culture. As a way
to resolve this perceived issue, indigenous children were kidnapped from their native homes by
the government and taken to live in residential schools; where it was assumed that they would
adopt Christianity, speak English or French, and forget any semblance of their former rich
125
Alamenciak, T. (2014, August 29). Fighting for history: Uncovering the truth of residential schools. Retrieved April 07, 2017, from
https://www.thestar.com/news/canada/2014/08/29/fighting_for_history_uncovering_the_truth_of_residential_schools.html
126
News, C. (2016, March 21). A history of residential schools in Canada. Retrieved April 07, 2017, from
http://www.cbc.ca/news/canada/a-history-of-residential-schools-in-canada-1.702280
Lorenz 49
heritage. (See appendix IV and V)127 If children were caught practicing indigenous traditions,
they would often endure severe and brutal punishments. These punishments, along with myriad
mistreatment, exemplifies that although the original intent of residential schools may have been
to educate and care for the indigenous people of Canada, in practice the residential schools
contained horrors beyond imagination.128
Throughout the enforcement of the residential school system, indigenous children lived in
deplorable conditions and experienced sexual, emotional, physical and psychological abuse
during their time in residential schools.
Prime Minister Stephen Harper issued a formal apology in 2008, where he stated that,
[residential schools contained] a policy of assimilation that was wrong, has caused great harm,
and has no place in our country. Later, newly-appointed Prime Minister Justin Trudeau
launched a national inquiry into Canadas missing and murdered indigenous women and girls, an
epidemic which has resulted in approximately 4,000 reports of indigenous kidnappings or deaths.
The purpose of the inquiry was to investigate the systematic factors that lead to violence against
Indigenous women; specifically domestic violence, poverty, addiction, racism, sexism, lack of
education, and the misrepresentation of Indigenous people in the media. The United Nations has
established that the national inquiry will help Canada reconcile with the indigenous population
and help address the severe decline in mental health.129
Another significant development within Canadas reconciliation efforts was the

authorization of the Truth and Reconciliation Commission (TRC). As part of the Indian
Residential Schools Settlement Agreement, its mandate is to educate all Canadian citizens about
residential school and the oppression that Aboriginal people suffered within the system. The
Commission will also communicate the truth about indigenous survivors, families, communities,
and anyone affected by the horrors of residential schools. Ultimately, the TRC aims to mentor
127
Miller, J. (n.d.). Residential Schools. Retrieved June 01, 2017, from http://www.thecanadianencyclopedia.ca/en/article/residential-schools/
128
Alamenciak, T. (2014, August 29). Fighting for history: Uncovering the truth of residential schools. Retrieved April 07, 2017, from
https://www.thestar.com/news/canada/2014/08/29/fighting_for_history_uncovering_the_truth_of_residential_schools.html
129
Miller, J. (n.d.). Residential Schools. Retrieved April 07, 2017, from http://www.thecanadianencyclopedia.ca/en/article/residential-schools/
Lorenz 50
and embolden both Aboriginal peoples and non-indigenous citizens alike to achieve lasting
reconciliation, and renewed relationships that are based on mutual understanding and respect.
130
Created as a result of a class action against the government of Canada by former

residential school students, the Commission has now held multiple events and has collected more
than 6,200 statements from former victims of the residential school system - most recorded on
video. This initiative also inspired the Missing Children and Unmarked Graves Project which
attempted to record the amount of deaths that occurred in residential schools. In the future, the
Commission is urging Canadians to learn more about indigenous history and culture in order to
have a better understanding of the relationship between indigenous peoples and the government;
particularly disputes over natural resources, education, and mental health.131
SOLUTIONS
There are many possible solutions to rectify the global indigenous mental health crisis.
To begin, introducing indigenous-based media to remote indigenous communities would help
people to become more informed of their rights, and instill a sense of identity and value in
indigenous populations. By broadcasting influential indigenous voices, the media can ensure that
indigenous populations are privy to widespread comprehension and cultural continuity.
Furthermore, advocating for indigenous rights through political action is needed to ensure that
the rights and freedoms of indigenous people continue to be upheld. Often, indigenous people are
disregarded in favour of corporate or government control. Indigenous land must be protected,
natural resources must be preserved, and indigenous people should have access to basic human
rights such as healthcare and schooling.132
130
Closing Events. (n.d.). Retrieved May 23, 2017, from http://www.trc.ca/websites/trcinstitution/index.php?p=890
131
Curry, B. (2015, May 31). What is the Truth and Reconciliation Commission? Retrieved May 23, 2017, from
https://www.theglobeandmail.com/news/politics/what-is-the-truth-and-reconciliation-commission/article24717073/
132
Chin, J. (2017, January 18). Solution To Indigenous Youth Suicide Crisis 'Not Rocket Science': Angus. Retrieved April 07, 2017, from
http://www.huffingtonpost.ca/2017/01/13/first-nations-suicide-crisis_n_14155122.html
Lorenz 51
Further education is also required to spread deeper cultural awareness and tolerance on a
global scale. Indigenous people are not second-class citizens, but a community that needs to be
respected and acknowledged. By addressing the indigenous mental health crisis as a legitimate
global concern, the world can protect a culture than has endured generations of persecution,
violence, and mistreatment.
When some people think of compensation, they usually think of ideas like money, land,
or legislation. Although those are useful tools for helping victims heal from their trauma and
progress into the future, human rights violations tend to damage the victim socially,
psychologically, and innately. Therefore, physical compensation such as money doesnt
adequately resolve the victims problem. In order for compensation to be effective, it needs to
encompass the profound personal, familial, and social damage caused by the offences.
In order to achieve true indigenous reconciliation, it is imperative to comprehend how

indigenous communities function; the inner workings of the culture. For example, most
indigenous communities designate specific social roles to each member in a community,
including government representatives, spiritual role models, advisors, elders, children, and so
forth. Their guidelines, principles, morals, and values demonstrate each members own unique
worldview and opinions. In general, these opinions for most indigenous people include a
reciprocative relationship between the indigenous community, lands, and ancestors. In fact, most
of each day incorporates many rituals with the purpose of maintaining those relationships. For
example, certain ceremonies for harvesting food or cutting down a tree could be representative of
an indigenous persons relationship with nature. As well, cultural practices pertaining to the
spirits are also valued because of the interactive relationship indigenous communities cherish
between themselves and their ancestors. This relationship is so integral to an indigenous persons
life that their entire community depends on the generosity and bestowal of knowledge from
ancestors to the living through the mediums of dreams and spiritual journeys. In order for this
exchange to be successful, the ancestors need to be celebrated through specific ceremonies and
Lorenz 52
proper upkeep of their burial places. In summary, an indigenous community is not composed of
individual people, but of a collective entity.133
Because of this intricate system, serious violations of human rights (such as forced
disappearances, torture, sexual harassment, or genocides) have the ability to affect the whole
indigenous community, and the entire cultural structure of the society is damaged. For example,
when an indigenous leader is executed, tortured, or harmed in any way, those belonging to his or
her community share the belief that if another member were to replace the leader, they would
endure the same destiny. Therefore, indigenous communities often succumb to government
control because they are unable to continue the advocacy of the late leader without suffering the
same fate. They simply see no option but to revoke the cultural traditions or social needs that the
leader was vying for. The government is just too powerful.134
Not only do acts of violence such as massacres and military actions destroy physical
objects, such as sentimental items, family heirlooms, and food sources, but they also eradicate
things that transcend material value - things that are essential in order to procure and maintain
meaningful spiritual and symbolic relationships. This means that not only does the loss of
material property results in the hardships of indigenous families, but also the loss of the feeling
of control over their own homes and environments. For example, forced disappearances,
government executions, and massacres omit the possibility of a proper indigenous burial, so
subsequently the tenuous relationship between living indigenous people and deceased ancestors
is broken.135
Sexual assault or rape can also lead to a decline in indigenous mental health in many
different regards. In general, victims of sexual assault or rape often have many issues in being
re-integrated into their families and re-accepted by their spouses. Additionally, if a woman is
unmarried when she is assaulted, it is common in many indigenous cultures for her to be shunned
133
Healing Hidden Wounds. (n.d.). Retrieved April 07, 2017, from
https://www.culturalsurvival.org/publications/cultural-survival-quarterly/healing-hidden-wounds
134
Indigenous Peoples. (n.d.). Retrieved April 07, 2017, from https://www.amnesty.org/en/what-we-do/indigenous-peoples/
135
Lorenz 53
by men. Consequently, she is unable to produce a family, which can have disastrous results in
relations to marriage, family, community, and social order.136
These collective consequences encompass many travesties indigenous individuals endure,

including post-traumatic stress disorder, sleep disorders, prolonged grieving, and other serious
mental health concerns. These conditions do not heal with time, but are inherited from one
generation to the next. Around the world, indigenous families carry histories that are filled with
horror and grief surrounding the traumatic events that occurred, and many indigenous children
are forced to grow up in a desolate and often violent family atmosphere.
Because of the psychological harm that is associated with human rights violations, efforts
at reconciliation must include mental health services. And, it should also be noted that these
services must align with the lifestyles of the people receiving them. From an indigenous
perspective, a singular human being is actually part of a larger group that encompasses physical,
religious, and mental components. By contrast, the concept of health used in dominant Western
cultures focus on purely biological, clinical, and individualistic treatments, which ignores the
social context in which the patient is being addressed. This method of treatment does not
correspond with the indigenous worldview, in which family, nature and ancestors are key
elements that help a patient recover. Examples of treatment involve herbal remedies and specific
rituals. However, this does not mean that indigenous practice completely disregards Western
medicine. Instead, it seeks to combine the indigenous healing method with the Western system of
treatment.137
It is undeniable that appropriate mental health care is necessary in the reconciliation of

indigenous peoples. But, this care needs to be supplemented with state actions. One cannot begin
to improve the mental health of an entire culture who experienced grave human rights violations
without ensuring that the dominant society acknowledges the injustices and recognized the effect
that they had on the indigenous population. In short, mental health treatment needs to be
combined with government actions that admit the truth about the events that happened. Articles,
136
Indigenous Peoples. (n.d.). Retrieved April 07, 2017, from https://www.amnesty.org/en/what-we-do/indigenous-peoples/
137
Lorenz 54
books, paintings, videos, documentaries, social media posts, stories, poetry, theatre pieces, radio
broadcasts, or truth and reconciliation programs are all appropriate ways to inform the public
about historical and current indigenous issues.138
Other methods of reconciliation that promote the dignity and respect of indigenous
victims are monuments in public spaces, or commemorative days such as Sorry Day in Australia-
a day set aside to recognize the mistreatment of Australias indigenous people. Using mass
media such as Instagram, Facebook, Twitter, YouTube, or other various social media platforms
are also effective ways to ensure public awareness and appreciation of indigenous culture.
In the words of Nieves Gomez:
These forms of public acknowledgement are essential elements of any reparations

program to address the psychosocial effects of abuse. The pain of murder, assault, unfair
imprisonment, and community destruction cannot ever be entirely removed, but a
carefully designed and sensitive reparations program can restore a sense of dignity to
indigenous peoples and give them the strength to move from being victims to being
survivors.139
CONCLUSION
Relatively little research has been focused on the mental health status of the indigenous
peoples of the world. This is both unremarkable and shocking: Unremarkable in the way that the
rights and wellbeing of indigenous peoples have been historically insignificant to larger,
powerful, and assertive nations that are in pursuit of wealth, and shocking in that during the
timeline of colonialism there has been no lack of awareness or knowledge of the injustice to
which indigenous peoples have been subjected to and continue to endure. Historically,
indigenous people were treated as savages and subjected to cruel means of assimilation. In
modern times, indigenous populations face poverty, cultural persecution, destruction of land,
violence, and marginalization on a worldwide scale. Even while indigenous people comprise
138
Spirits, J. K. (n.d.). Ultimate list of things to do to support Aboriginal culture. Retrieved April 07, 2017, from
https://www.creativespirits.info/aboriginalculture/what-can-you-do-to-support-aboriginal-culture#axzz4dXIi3oyp
139
Lorenz 55
approximately five percent of the global population, they constitute for fifteen percent of the
global poverty population. Consequently, indigenous peoples are often afflicted with fewer
opportunities to achieve optimal health and well being. This impoverishment can also correlate
to the disproportionate levels of malnutrition, infant and maternal mortality, and infectious
diseases that plague indigenous communities. In summation of these issues, the life expectancy
of an indigenous person is generally twenty percent lower than that of their non-indigenous
counterpart on an international scale.
In light of these horrific statistics, it is obvious that the problems that affect indigenous
people and declining indigenous mental health are interdependent. A chronic failure to protect
the rights of indigenous peoples, the systematic exploitation of indigenous land, and the loss of
cultural identity has caused indigenous suicide rates to augment beyond global averages. This
international pattern indicates that indigenous mental health is not an anomaly, but a crisis that is
widespread and deadly. Across the world, an unprecedented amount of indigenous populations
are plagued with mental disorders that often lead to self-destructive behaviour, or in extreme
instances, suicide. In regard to the disproportionate rate of suicide in indigenous peoples
compared with the general population, it is imperative that governments and international
organizations invest time and resources into the investigation of indigenous mental health for the
purpose of restoring justice to a population who has been marginalized, neglected, and ignored
throughout history and modern times. Solutions such as preserving Aboriginal self-autonomy,
conserving rightful indigenous lands, providing remote communities with essential health
services, and acknowledging the struggles bestowed on indigenous populations since early
colonisation, are available to help mitigate the effects of the indigenous mental health crisis.
Truthfully, it is the responsibility of every non-indigenous person to understand the injustices
committed in their countrys name. The history and legacy of colonization need to be recognized,
and people must be aware that modern examples of racist and colonial undertones of cultural
genocide and assimilation continue to be prevalent in their countries to this day.
Lorenz 56
Together, it is possible for both Aboriginal and non-Aboriginal people to create a future
where they are equal in rights and in health despite their cultural differences. As Patrick Dodson,
a political leader and lobbyist for indigenous rights, once said:
The river is the river and the sea is the sea. Salt water and fresh, two separate domains. Each
has its own complex patterns, origins, stories. Even though they come together they will always
exist in their own right. Our hope for [indigenous] Reconciliation is like that.
Once reconciliation is truly achieved, society will be able to begin to heal, and the
indigenous mental health crisis will finally be addressed: A tale of indigenous trials, strength,
and ultimate survival amidst adversity.
Lorenz 57
INTERVIEW
Interviewer: Christy Lorenz

Interviewee: Dr. Darlene Kitty, MD, CCFP, Director Aboriginal Program, Assistant Professor,
Undergraduate Medical Education, University of Ottawa
Interview setting: Email
(Start of interview)
What were your primary motivations for pursuing a career in family medicine, specifically
at Chisasibi Hospital, an institution located in the heart of a Cree community?
Even before medical school, I was nursing in the south (Toronto and Ottawa) and I knew
one day I would go to work up in northern Quebec. When I was interviewed for medical school,
I said I wanted to return to work in the Cree territory and on the first day of medical school, I
declared the same. Throughout medical school, I actively sought opportunities to prepare me to
work in the north. In my clinical rotations, getting knowledge and experience in family practice,
emergency medicine, obstetrics and intensive care, along with other specialty care helped me to
achieve a good competence and comfort. I continued the same in family medicine residency and
emergency medicine fellowship. By the end of my training, I felt well trained and prepared to
handle any situation that I see at the hospital or community health clinic.
Have you noticed any correlation between physical illness and mental illness?
When caring for indigenous patients, sometimes health professionals only see the
presenting problem and do not look a little deeper when often there are other issues. Mental
health issues are often present to varying degrees. For example, patients with diabetes may come
to the clinic for diabetes follow-up and their control may not be good because they have
symptoms of depression. Being depressed, they may lack motivation to take care of their
Lorenz 58
diabetes, eat healthy and be physically active. Health professionals need to have a holistic
approach which helps to identify and treat health issues beyond the presenting problem(s).
Building trusting relationships between health professional and patient and family is important
too.
In Canada, suicide is the main cause of death in indigenous people under the age of
forty-five. What factors contribute to the decline in indigenous mental health?
Unfortunately, this is a health issue that has been worsening and not much progress made
at the front line care. While there are some successful initiatives, much more work needs to be
done. It is widely agreed that the social determinants of health in indigenous communities have
been a challenge for many first nations and inuit leaders. By improving housing, poverty,
education, gender issues etc,this can positively impact the quality of life in these communities.
Addressing specific youth issues by providing resources for recreation, sports, peer support,
employment, life skills are some of the possible solutions. Having positive role models in the
community as well as others such as indigenous nhl hockey players and musicians etc can help
inspire our youth. Indigenous health professionals, teachers, police and other community
employees can be local heroes and supports. Addressing alcohol and drug abuse and access and
supporting dysfunctional families would also help. The challenge is finding champions,
personnel and funding to carry out these activities, and to support their diligent work so they do
not burn out.
In your opinion as both a community leader and role model for indigenous people, what
are the three most prevalent problems that indigenous communities face today, both in
Canada and on a global scale?
This has been changing recently but diabetes in first nations communities remains
a top priority. Because it is often not controlled in patients in the past 2 - 3 decades, we are now
seeing major complications rising such as heart disease and kidney disease. Offshoots of this
include increasing need for acute cardiac care and hemodialysis. Because of residential school
Lorenz 59
multigenerational trauma, some healing at individual and family level is happening, but much
more healing needs to be done. Many mental health problems relate to this, such as depression,
anxiety, post-traumatic stress disorder, family dysfunction, etc. At community level, social
dysfunction and risky behaviours are also seen. These health and social problems are seen in
indigenous cultures that have been colonized and face societal challenges with the dominant
society. For example, in Australia, the aboriginal peoples have similar problems but suffer much
higher prevalence. Systemic racism in the health care system, and even broader, is an important
barrier. Lack of knowledge about cultures, history, ways of being and healing should
be addressed by collaboration with these indigenous groups to facilitate reconciliation.
What do you believe are the most viable solutions to the problems that indigenous people
encounter?
Some of these solutions are mentioned in previous question. Many indigenous people or
communities say you can't do it for us, we have to heal ourselves. But we need health
professionals who have good knowledge of health and social issues, culture, historical and
political context, including residential school trauma, to truly understand what happens in these
community and why things are the way they are. Once they know and understand these, they
can provide a supportive environment and give culturally safe care. That contributes to
reconciliation in health and beyond, to community life, to indigenous health and well-being.
Over the course of your

career, what are you most proud of achieving in the indigenous community?
That I advocate for improved health and social services, resources and that we are
beginning to make a difference in eeyou itschee (cree territory in northern quebec) and that I
share our success to help other nations, teach indigenous health and advance indigenous health
beyond the territory to the national level.
Lorenz 60
Imagine that in 100 years, a high school student decides to write about you for a school
assignment. How would you wish to be remembered?
That I am a Cree family physician that made a long journey to become a physician and
returned home to help my people, but other indigenous communities. I want to make a difference
through teaching others, being a role model so others can follow my footstep and advocate for
our communities, families and patients to achieve better health overall.
Lorenz 61
Appendix I140
140
Spirits, J. K. (n.d.). Aboriginal suicide rates. Retrieved June 01, 2017, from
https://www.creativespirits.info/aboriginalculture/people/aboriginal-suicide-rates#axzz4dK7H5LEe
Lorenz 62
Appendix II: Peter Littles family in mourning.141
Appendix III: Maria Benites looks at

a photo of one of the two sons she
lost to suicide over the past 15
months at her home on the reserve in
Brazil.142
141
Allan, S. (2014, December 08). World Socialist Web Site. Retrieved June 01, 2017, from
142
Lorenz 63
Appendix IV143:
R.C. Indian
Residential School
R.C. Indian
Residential School
Study Time, [Fort]
Resolution, N.W.T.
(Credit: Library
and Archives
Canada /
PA-042133)
Appendix V144: Metlakatla Indian

Residential School Students
Aboriginal students attending the
Metlakatla Indian Residential School
(Credit: William James Topley /
Library and Archives Canada /
C-015037)
143
Miller, J. (n.d.). Residential Schools. Retrieved June 01, 2017, from http://www.thecanadianencyclopedia.ca/en/article/residential-schools/
144
Ibid.
Lorenz 64
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Lorenz 1

In order to understand information, we must define it; but in order to define

- Hans Christian von Baeyer

are minorities in a society, or who self-identify as indigenous people. Generally, indigenous

Although the definition of indigenous varies, the problems pertaining to indigenous

SUMMARY OF RESEARCH METHODS

In order to combat mental disorders in indigenous communities, it is imperative to protect

Self-determination and Autonomy

Self-determination is a term that encompasses the indigenous populations right to instate

INDIGENOUS MENTAL HEALTH IS A GLOBAL ISSUE

Sustainable food methods

Indigenous food systems are frequently locally-based, natural, wholesome, and

Mitigating climate change

Megan Davis is an Aboriginal woman who is a professor of law, a Commissioner of the

In light of her academic advancements and humanitarian achievements, it is undeniable

mistreatment of indigenous peoples. The apology was an important method in acknowledging

In summation, it is clear that the key to indigenous reconciliation and subsequent

Furthermore, historically and currently indigenous people have experienced the

After reviewing the governments impact on indigenous mental health, it is undeniable

todayto a point where the psychological and emotional well-being of Aboriginal

In the last quarter of a century, economic globalisation has resulted in an extensive

Furthermore, the indigenous mental health crisis continues to be perpetuated by medical

Incorporating traditional Aboriginal spiritual and religious practices into indigenous

In summary, it is imperative that medical practitioners are open-minded, culturally

Aboriginal and Torres Strait Islanders, Australia

The Youth of the Guarani-Kaiowa Tribe, Brazil

In an act of acknowledgement, the tribe wrote a letter to the Brazilian government.

It is difficult to discern what exactly influences indigenous mental health in Greenland.

Peter Bjerregaard, an indigenous Greenlander who is employed at the National Institute

This feeling of mismatch is entirely due to the modern phenomenon of cultural

The United Nations (UN)

The United Nations: Permanent Forum on Indigenous Issues

Addressing specific cases of alleged violations of the rights of indigenous peoples

Amnesty International is a non-governmental organization that is focused on human

Originally, approximately 1,100 students attended 69 schools across Canada. In 1931,

Another significant development within Canadas reconciliation efforts was the

Created as a result of a class action against the government of Canada by former

In order to achieve true indigenous reconciliation, it is imperative to comprehend how

These collective consequences encompass many travesties indigenous individuals endure,

It is undeniable that appropriate mental health care is necessary in the reconciliation of

In the words of Nieves Gomez:

These forms of public acknowledgement are essential elements of any reparations

Interviewer: Christy Lorenz

Over the course of your

Appendix II: Peter Littles family in mourning.141

Appendix III: Maria Benites looks at

Appendix V144: Metlakatla Indian

Retrieved April 07, 2017, from

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