Healing from the forces of colonization, systemic oppression, and social injustice & violence
A scan of the literature leads to the conclusion that violence is a fundamental determinant of health for Indigenous peoples and communities.(1) In other words, where there is violence, there are health and social inequities.
Problematically, statistics and literature reports are often framed with misleading contexts. Consider the issue of missing and murdered Indigenous women, girls, and gender diverse individuals (MMIWG2S), which harbours an undercurrent of blame toward victims and communities. Yet, the source of this issue traces directly back to colonial systems and structures, the denigration of Indigenous cultures, and the devaluation of Indigenous women.(1)
Stripping back the layers of injustice (colonial institutions) we also find the roots of Indigenous MMIWG2S vulnerabilities to violence and exploitation (e.g., the residential school system, which separated children from families and created a sense of loss, trauma, and identity confusion).(2) Statistical data corroborates this finding, identifying significant issues of concern that coincide with violence against Indigenous women, including systemic discrimination and intergenerational cycles of violence. (3a & 3b). However, stats and numbers do not bring to light the multifaceted layers of oppression.
At this juncture, it must be emphasized that violence and victimization are not part of traditional Indigenous culture. Conversely, Indigenous women participated in their communities and were considered valuable and influential members of society.(1) Historically, in terms of women’s roles in community, hierarchy was not a feature of Indigenous kinship systems. Instead, women experienced gender variance and fluidity, not only regarding family and community responsibilities, but also in terms of sexuality and relationships. Colonial policies, and heteronormative values and heteropatriarchal models of family also interrupted Indigenous family structures, practices, and traditions.(1).
The contexts outlined above must be considered when working with Indigenous women, even if the woman is not presently connected with their culture. This is because all Indigenous people have, in some way, been impacted by colonial policies and practices. In the counselling setting, without an awareness of this cultural history and these contexts, there will be therapeutic limitations in the lens, approach, and application of intersectional, feminist, and trauma-informed counselling practices. As an act of resistance, this is decolonizing (reclaiming) work, a personal and collective process of “returning to ourselves, a reengagement with the things we have left behind, a re-emergence, an unfolding from the inside out.” (Leanne Betasamosake Simpson, 2017; 17). And as a Métis woman and a therapist, it is my honour to create and hold space for resistance, holistic, and strength-based healing work.
*’Missing' is a misnomer, with implications of “running away for a few days.” In reality, they were kidnaped, taken away, or held against their will. These are sinister acts (Pam Palmater, lawyer).
References
1. Holmes, C., & Hunt, S. (2017). Indigenous communities and family violence: Changing the conversation. Retrieved from https://www.ccnsa-nccah.ca/docs/emerging/RPT-FamilyViolence-Holmes-Hunt-EN.pdf
2. Mann, M. (2005). Aboriginal women: An issues backgrounder. Retrieved from http://www.publications.gc.ca/collections/Collection/SW21-146-2005E.pdf
3.a. Statistics Canada. (2016). Victimization of Aboriginal people in Canada, 2014. Retrieved from https://www150.statcan.gc.ca/n1/en/pub/85-002-x/2016001/article/14631-eng.pdf?st=AeBaUfda
3.b. Statistics Canada. (2013). Measuring violence against women, statistical trends. Retrieved from https://www150.statcan.gc.ca/n1/en/pub/85-002-x/2013001/article/11766-eng.pdf?st=1bgTWZTc
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