With respect to the family, the quadrants of the medicine wheel include the dominant thinking patterns that inform and drive decision-making and influence the family’s relationships with the outside world; human relations, which refer to the nature and quality of intercourse of the members of the family with each other; the material economy, which has to do with how the family provides for its physical needs; and cultural and spiritual life — the beliefs, values, morals and goals of the family. Copyright belongs to IRPP. Unfortunately, Aboriginal homelessness in Canada proves that the quality of life is very poor for one particular minority group. Building on Putnam’s own influential empirical and theoretical work on social capital (Putnam 2000) as well as on data banks such as the World Values Survey and the European Values Survey, they make the case that the sense of well-being and the impression that one is experiencing the good life are largely connected to the social context in which individuals find themselves. 1998. The third approach explores research that seeks to develop strategies and paths to community and personal healing as preconditions to well-being and a better quality of life; it generally stresses individual or psychological reconstruction and personal transformation. Mentally healthy individuals are more likely to contribute positively to their community, and a community of mentally healthy individuals will be better equipped to acquire and provide its members with the requisites of a life of good quality. Newhouse, David, Kevin Fitzmaurice, and Yale D. Belanger. Ottawa: Canadian Policy Research Networks. 2002. The Institute for Research on Public Policy has launched a new research program on the quality of life of Aboriginal people in Canada. 1995. Montreal: McGill-Queen’s University Press. “Self-Image, World-Image: Speculations on Identity from Experiences with Inuit.” Ethos 20 (1): 116-26. “Aboriginal Health Systems in Canada: Nine Case Studies.” Journal of Aboriginal Health (January): 28-51. In his account of the Canadian state’s management of Indian welfare policy from 1873 to 1965, Hugh Shewell shows how social scientists were called upon by Indian Affairs in the early years of the postwar period to shed light on the various aspects of Aboriginal social behaviour, psychological dispositions and their economic situation so as to devise policies and programs that could promote the full integration of Aboriginal people into Canadian society. One still remains largely unclear as to the reasons and the long-term historical processes that have shaped things the way they are. One successful and high-profile example of this association is the First Nations Cohesion Project, carried out jointly by researchers from the Department of Sociology at the University of Western Ontario and the Strategic Research and Analysis Directorate of Indian and Northern Affairs Canada. “Self-Determination, Citizenship and Federalism: Indigenous and Canadian Palimpsest.” In Reconfiguring Aboriginal-State Relations, edited by Michael Murphy. The other draws from Aboriginal philosophies to offer more activist pathways of individual transformation and psychological recovery toward community well-being. Accessed June 1, 2006. www.taxpayer.com. Ladner, Kiera. There are almost 600 unresolved cases of missing and murdered Aboriginal women in Canada. Others, more blunt than Cairns, do not hesitate to maintain that Canada’s Aboriginal policy is ill-conceived and that the Canadian state is unwisely giving in to Aboriginal claims, thus pursuing a course that is antithetical to egalitarian objectives and the foundations of Canadian citizenship. But again, heavily communitarian conceptions of wellbeing blur internal political divisions and downplay tensions between diverging interests: they do little in the end to shed light on the societal dynamics that block or stall the emergence of improved socioeconomic conditions. More recently, in June 2006, the Harper government refused to ratify the United Nations Draft Declaration on the Rights of Indigenous Peoples, which proclaims, among other things, the right of Indigenous peoples to self-determination. Yet, despite the impressive amount of knowledge accumulated so far about the nature of the problems and the challenges, about the conditions for success and positive change and about which policy solutions work and which do not, the policy community is still wrestling with the unrelenting persistence of appreciable socioeconomic disparities between Aboriginal and non-Aboriginal people. The survey does not really reflect the views of Canadians about the presence of the state in their lives but, for nearly all of the themes it explores, state functions do have a direct and determining bearing on the way they are actualized on the ground. Rotman, Leonard. Ottawa: Canadian Policy Research Networks. When they are — that is, “when they are able to make consistent input into the decisionmaking process” — she believes her research shows that “the checks and balance in the system will tend to factor protection of the Earth Mother into the final decision…[T]he guiding principle is reasonable development in support of livelihood and community” (185). Disability and quality of life in Canadian aboriginal and non-aboriginal diabetic lower-extremity amputees Although the majority of participants in this study generally felt satisfied with their current status, major functional changes were noted after LEA that had a large negative impact on QOL. Wuttunee’s optimism notwithstanding, the compatibility of traditional Aboriginal values with capitalism is not easily achieved. Further research and analysis are needed, though, to elucidate the reasons that make this force of inertia so unflinching and intractable. Hunt, Janet. 2003. According to him, selfreliance is born of self-confidence, and he blames non-Aboriginal society for having insulated Aboriginal people from the mainstream with governmental largesse that has simply numbed and incapacitated them. In Van der Peet (1996), for example, the Supreme Court of Canada imposed restrictive criteria for the recognition of Aboriginal rights, in effect limiting to Eurocentric norms the application of those rights (see Barsh and Henderson 1997). However, they risk being of limited effect if the institutional environment works in the end against any initiative of socioeconomic improvement. “La culture entre mémoire et sens : parcours de l’anthropologie amérindianiste québécoise.” In Traité de la culture, edited by Denise Lemieux. Every country, no matter the reputation, faces its own set of problems. Howe Institute. “The Place of Social Capital in Understanding Social and Economic Outcomes.” Isuma: Canadian Journal of Policy Research 2 (1): 11-17. Third, improving Aboriginal quality of life is critical to enhancing Canada’s social justice potential. Studies of the well-being of Aboriginal people consistently show the existence of substantial disparities between them and the general Canadian population. Aubry, Jack. Indigenous Poverty, Social Capital and Measurement.” Canberra: Australian National University, Centre for Aboriginal Economic Policy Research. “Introduction.” In Aboriginal Policy Research: Setting the Agenda for Change, vol. Ultimately, the most important limitation of the state-research community nexus is that it refrains from questioning, let alone modifying, the societal paradigm that has allowed the disadvantageous socioeconomic conditions of Aboriginal people to develop in the first place. Not only does this make me comfortable about taking their service but also Quality Of Life Of Aboriginal People In Canada satisfied me about the quality of their service’ Toronto: Canadian Scholars’ Press. The search for ways to remove obstacles to real change hinges largely on the development of a greater analytical willingness to contextualize Aboriginal quality-of-life issues within dynamics of tensions resulting from competition over scarce or contested resources, the maintenance of social hierarchies disadvantageous to Aboriginal people and the social processes of racialization and marginalization inherited from past colonial practices. Accessed June 1, 2006. www.taxpayer.com. Students will demonstrate an understanding and appreciation of how the physical geography and natural resources of Canada affect the quality of life of all Canadians. The themes Smith and Flanagan address have been picked up by a number of civil society organizations and think tanks. Telephone: 514-985-2461 Similarly, policy prescriptions about quality of life should indicate the intensity of state action that is needed to bring about a satisfactory level of the good life. CPRN Social Architecture Papers, Research Report F40. Questions such as these speak directly to the nature of the social interface between Aboriginal people and non-Aboriginal Canadians. Aboriginal communities, they argue, have the cultural wherewithal and the knowledge base within themselves to decide what is best for them and to devise the most effective strategies to address and surmount adversity (Lalonde forthcoming). CONTEXT: First Nations in Canada are affirming their rights and advancing plans to improve the quality of . Aboriginal people are still seen as a policy issue, and the particularities of their socioeconomic reality are treated as social problems to be addressed and resolved. Development thinking and practice can be divided into two major strands: “One…stresses the need for sound policies (especially efficient markets) to sustain growth, coupled with sound financial and legal institutions to foster investment and trade. 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