Presented at the 15th International Congress on Circumpolar Health, the following outlines the importance of history, inter-generational connectedness & participatory filmmaking as an approach to Inuit youth mental health and wellbeing, using the case study of the Nanisiniq Arviat History Project.
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Filming for our Future: Socio-Historical, Cross-Generational & Multi-media Approaches to Inuit Youth Mental Health & Well-being
1. 15th International Congress on Circumpolar Health, Fairbanks Alaska, August 8, 2012
Filming for Our future
Socio-Historical, Cross-Generational and Multi-media Approaches to Inuit
Youth Mental Health and Well-being
Presenter: April Dutheil, BA (Hons.), Department of Sociology, University of British
Columbia School (UBC), Vancouver, Canada
Primary Investigator: Dr. Frank Tester, School of Social Work, UBC
Nanisiniq Arviat History Project Research Team: Martha Okotak, Silas Illungiayok, Tamar Mukyunik, Jordan
Konek, Curtis Kuunuaq, Amy Owingayak, Dr. Paule McNicoll & Mr. Peter Irniq
2. Nanisiniq Arviat History Project
• Inuit Elders & youth
from Arviat, Nunavut
• Two year multi-media
history project
• Participatory action
research
• Sivulinuut Elders
Society & University of
British Columbia School
of Social Work
3. Mental Health and Well-being
• Arviat: 74% of population
under 25 years old
compared to 35% for
general Canada
• Arviat: Highest national
birth rate
– 35/1,000
• Nunavut suicide eight times
the rate of suicide in
southern Canada
– 119.7/100,000 vs.
14/100,000
• Socio-historical trauma &
fractured identity/belonging
Hicks (2004); Tester & McNicoll (2004); White (2010)
4. Generational Gap
• Decreased interaction
with Elders
• Impacts grasp of
culturally, socially and
geographically -relevant
Inuit knowledge
5. Ahistorical Inuit Realities
• Limited understanding
of Inuit history among
youth
• Inuit history not taught
in Nunavut (or southern
Canada)
• Painful to talk about
6. Miscommunication
• Accurate understanding
of Inuit realities
• Knowledge translation
from community to
programming & policy
• Day-day
communication
between southern
researchers & Inuit
community members
7. History & Identity
• Knowing one’s history
to make sense of
personal & community
experiences
• Rediscovering,
celebrating & re-
enforcing identity
8. History & Resistance
“First of all I'd like to say that Inuit were treated back then as
if they were stupid. They knew how to hunt well and how to
survive on the land but then, what did they get? White
people writing them a book of wisdom which Inuit already
had! From reading the documents we have been looking at,
Inuit stayed quiet and tried to listen to the White
people...What the white
people did not know then was
Inuit were already smart enough
to live their lives...”
-Amy Owingayak, August 22 2010
10. Elders & Strength
“I'm amazed by these Elders I'm watching who were all
mistreated by the Canadian Government - Yet they still stand
strong. I'm even more amazed how they know the
environment around them. We're losing it.”
-Jordan Konek, August 2 2012
13. Preliminary Findings
• Working with a small group of youth impacted the
community at large, Arviat, Nunavut and southern
Canada
• History, reconnection & identity as an approach to
health
• Participatory learning good approach to Inuit
education
• Fun
• Two documentary & three publications in-progress
14. Acknowledgements
• Social Sciences and Humanities Research Council of
Canada
• Sivulinuut Elders Society
• Nunavut Research Institute
• Nunavut Arctic College
15. References
• Hicks, J. (2004, January 24). Nunavut Kiglisiniaqtiit: Evaluation
and Statistics. Presentation to the Founding Conference of the
Nunavut Suicide Prevention Council, Iqaluit, NU.
• Korhonen, M. (2006). Suicide prevention: Inuit traditional
practices that encouraged resilience and coping. Retrieved
from the Ajunnginiq Centre, National Aboriginal Health
Organization website:
http://www.naho.ca/inuit/e/resources/documents/SuicidePr
evention-FinalEnglish_000.pdf
• Tester, F. J., & McNicoll, P. (2004). Isumagijaksaq: Mindful of
the state: Social constructions of inuit suicide. Social Science
& Medicine, 58(12):2625-2636.
• White, Patrick (2010, June 5). Inuit mothers fight for their
children’s health. The Globe and Mail. Retrieved from
http://freeinternetpress.com/story.php?sid=25989
-explain that “Are you Rich?” was already presented at IPY, but the final slides are online at Nanisiniq.tumblr.com -explain that you’re here presenting on behalf of a team
-Outline three topics we’re going to cover, implications for public health & health research: Mental health & wellness among youth, intergenerational connectedness, history, knowledge translation. -Asset-based approach
-Mental health is an important, yet currently minimally addressed issue in the Canadian North. Suicide rates in Nunavut are eight times the rate of those in southern Canada (Tester & McNicoll, 2004). The Baffin region of Nunavut has the highest male suicide rate at 133.9/100,000 and the highest female suicide rate at 47.1/100,000 (Tester & McNicoll, 2004). In the Baffin region as well as other regions of Nunavut, the prevalence of Inuit male (ages 15-29) suicide is among the highest in the world (Tester & McNicoll, 2004).
-Knowledge translation -research results -public health messaging
-Trained Inuit youth as historical researchers- examined archival document, pictures & film footage from the eastern Arctic, 1935-1970 -Many Inuit now living in Arviat underwent dramatic relocation from Ennadai Lake to Eskimo Point, now Arviat- starvations, TB, relocations -more of a change from one physical location to another, but attempts for psycho-social assimilation -History for healing
-History as a foundation for understanding -resistance
-I hear a lot of discussions of health at this conference that is defined as a lack of disease, but would argue that mental health & wellness is central to health for Inuit -Good relations are central to wellbeing and health in Inuit communities -if you have good relations, everything else is bearable & good -Working together
-knowledge translation- Zach Kunuk, said that the Video Camera is the best tool for research with Inuit communities -skills-based training, supports youth with employable skills- all youth involved went on to receive work in filmming, education, youth work -Participatory Filmmaking (resistance against dominant culture & TV/Internet) -creates space of resistance in research-relationships -implications participatory policy making
-educating researchers, communication & relationship building -Social media -Mention “My Word” storytelling project
-implications for Nunavut Arctic College & high school systems
-Funded by the Social Sciences and Humanities Research Council of Canada