First Nation Youth

First Nation Youth
Alison Harper
Norquest College
English 2550
Rebecca Hardie
Assignment 2c: Critical Analysis
December 3, 2014

Abstract

Social capital is valuable for First Nation Youth in crisis. It’s value comes from social networking; for example, cultural camps, suicide prevention groups/programs and empowering the youth. First Nation youth can develop a positive sense of self and identity when they have a strong connection to their culture. The youth can also emerge their non-traditional views with their new found culture identity and still gain a new sense of self. Suicide prevention training is also a great social networking tool when a youth is dealing with identity issues. The role is not to replace the need for professionally trained counselors and youth workers, their role is more like that of an add on resource for the community. Cultural and social networking groups can also be used as a tool, when empowering First Nation youth. Empowerment is the process of enabling the youth to acknowledge their existing strengths and encouraging the use of their personal power.

First Nation Youth

Most youth have the same experiences they have issues with who they are or where they come from. Or the youth are having life crisis and considering ending it. Youth today have more resources for empowering themselves with their churches, outreach programs and help lines. However; First nation youth who live in first nation communities have limited means therefore they have different experiences and less coping skills. If the communities can come together and work with First Nation youth there are better chances for youth to be successful in life.
Social Capital “Social capital refers to social relationships that have the capacity to enhance the achievement of one’s goals. Social relationships are viewed as investments, whether the investment is conscious or unconscious. The fundamental insight of the idea of social capital is that life chances are influenced by the social resources available though social networks” (Glanville, 2009, pp. 442-446). Furthermore, Social capital is important to First nation communities it gives the community social structure and gives responsibilities to individuals inside the structure to help one another including the youth.
First Nation Culture Loss Many years ago First Nation, Metis and Inuit children attended residential schools. The students were forced to speak English, and were punished if they spoke their own native languages or practiced their culture. The conflict between church teachings and the traditional views and values of First Nation people continues to disrupt the lives of youth and the whole community. The on going conflict now for the youth is do they live a traditional life or religious life, and having to be raised by parents who survived the experiences of residential schools. The youth now are feeling the pressure to choose between traditional versus religious beliefs.

Identity. First Nation people are now gaining back their cultural identity though cultural camps and community involvement. According to Mignone & O’Neil (2005) “cultural camps and Aboriginal language programs for youth has potential of increasing the cultural identity of the youth’. Culture camps can increase sense of identity and more likely can lead to higher levels of overall educational, social and cultural success. “The resurgence of Aboriginal ceremonies, practices and values has already shown powerful healing qualities” (As cited in Mignone & O’Neil, 2005, p 52). The ceremonies give cultural knowledge including spirituality, oral history, songs and dance. So after being involved in these camps it gives youth a sense of cultural and personal belonging. The First Nation youth also have the choice to choice after they attend culture camps. While it is said that some First Nation youth had found ways to merge the culture and traditions of their Elders with the non-traditional beliefs in their lives and still gain a Native cultural identity.

Social Networking The core of Social capital is social networking the community and the resources within it. “The fundamental insight of the idea of social capital is that life chances are influenced by the social resources available though social networks” (Glanville, 2009, pp. 442-446). Social networks can be found in communities, schools, clubs and support/training groups.
Suicide. Most Youth who attempt or commit suicide don’t actually want to harm themselves. They are usually struggling with serious and painful personal problems but just don’t know how to reach out and let others know how they are feeling. Sometime a person will give a warning sign to let others know they are struggling to cope with their life problems, but sometimes they don’t. It’s important to take any youths talk about suicide seriously and help them find someone who is trained to provide support and assistance. For example someone trained in Applied Suicide Intervention Skills Training (ASIST) or any other equivalent/special suicide training.

Suicide prevention programs. Suicide is not just an issue with First Nation Youth but it is a fact that more suicide rates are evident in First Nation communities. This crisis can benefit from skilled and trained suicide prevention advocates. There is special training in suicide prevention for First Nation communities. It is special because it is specifically designed for life in First Nation communities and has the same training as other programs that “has trained more than a million caregivers and is used in 15 countries around the world, involves identifying risk, developing a safety plan and directing someone in crisis to further professional mental health support” (Eggertson, 2013, p. 1306). These programs also involve cultural aspects it is important because Individual and culture continuity are strongly linked, such that First Nations communities that successes in talking steps to involve their culture will be more successful in insulating their youth against the risk of suicide. Eggertson (2013) As state, [T]he special version of the course…. specifically designed for life in Nunavut, is a critical component of the Government of Nunavut’s …Suicide prevention program”. (Eggertson, 2013, p. 1306). In many of the Inuit and First Nation communities using the program, life-saving stories are emerging all the time. In the interview with Kopak Eggertson (2013), stated “ For Kopak, saving his friend’s life not only made him feel “on top of the world” it helped him put in perspective his grief about the suicides that are an ever-present feature of the lives of Nunavummiut. “After taking ASIST, I feel there’s more to life than committing suicide,” says Kopak. “I feel like I can help more then I did [when I was] back in high school.” Furthermore, this program should be taught in First Nation communities. Some communities like “Skiksika goal is to have someone in every third house Canada’s second-largest reserve trained” (Eggertson, 2013,p. 1306).

Empowering First Nation Youth Some First Nation Youth have lived though bad life experiences and are now in a crisis and need the empowerment from the community. The First Nation youth want an opportunity to make things better, not just for themselves, but for the generations of youth who will come after them. Empowerment can also be considered a journey, emphasizing growth and transition and essentially movement towards empowering the youth. It can be offered at a well-established or improved youth program. For instance “youth programs should focus on the provision of meaningful and culturally relevant programs” (Lopes et al., 2013, p.55). It should provide a range of activities that address the physical, emotional, mental and spiritual lives of First Nation youth. The program would be ideal if it was delivered regularly, particularly when schools are closed and during school holidays when risky behaviors are more likely to happen. “In order for youth program to be engaging it needs to be exciting and include opportunity for risk taking (d’Abbs & Maclean 2008). Also, activities should be relatively informal and unstructured (Stojsnovski 1999)’ (Lopes et al., 2013, p .56). This way the youth have change and not constant repetition of class setting. They will want to come back the next day feeling refreshed and excited for what the program will give. “Youth program should also include a recreation hall or other suitable building with shelter…and accommodation for two youth workers (a male and female)” (Lopes et al., 2013, p. 56). The recreation hall can bring in more youth or even use the hall for community involved with the youth. This way “involvement, guidance and support form older family members and employ skilled youth workers can work together and develop ideas and lead activities”. (Lopes et al., 2013, p .56). It is important also that youth workers have accommodation just in case of an emergency. So they can stay with youth that might be in a crisis.

Conclusion Social networking is an endless possibility for improvement for First Nation youth. It opens doors for resources gaining stability, self- identity and culture identity. It gives the youth a better chance to improve themselves and their futures. Culture helps develop identity and can enhance youth’s sense of belonging. When a youth has a sense of belonging they will more likely contribute to the community for instance helping a peer in crisis. Youth need empowerment and a starting point in order to improve. Social networking is a powerful tool for the improvement of First Nation youth in crisis. It gives them their identity back or improves it. Social networking also gives the youth a chance to give back to their communities and empowers them to be involved and improves the social capital of the community.

References

Eggertson, L., (2013). Suicide prevention training saves life in Nunavut. Canadian Medical Association Journal, 185(15), 1306-1307, Retrieved from http://proquest.umi.com/pqdweb?RQT=302&COPT=REJTPUcwJklOVD0wJlZFUj0y&clientId=59668&cfc=1
Glanville, J. L. (2009). Social capital. In D. Carr (Ed.), Encyclopedia of the life course and human development (Vol. 1 pp. 442-446), Retrieved from http://go.galegroup.com/ps/start.do.?p=GVRL&U=edmo88243&authCount=1
Lopes, J., Lindeman, M. A., & Flouris, A. (2013). Youth development programs in central Australian Aboriginal communities: A review of the literature. Youth Studies Australia, 32(1), 55-56 Retrieved from http://search.ebscohost.com/login.aspx?authtype=ip,uid&profile=ehost Mignone, J., & O’Neil, J. (2005). Social capital and youth suicide risk factors in First =

References: Eggertson, L., (2013). Suicide prevention training saves life in Nunavut. Canadian Medical Association Journal, 185(15), 1306-1307, Retrieved from http://proquest.umi.com/pqdweb?RQT=302&COPT=REJTPUcwJklOVD0wJlZFUj0y&clientId=59668&cfc=1 Glanville, J. L. (2009). Social capital. In D. Carr (Ed.), Encyclopedia of the life course and human development (Vol. 1 pp. 442-446), Retrieved from http://go.galegroup.com/ps/start.do.?p=GVRL&U=edmo88243&authCount=1 Lopes, J., Lindeman, M. A., & Flouris, A. (2013). Youth development programs in central Australian Aboriginal communities: A review of the literature. Youth Studies Australia, 32(1), 55-56 Retrieved from http://search.ebscohost.com/login.aspx?authtype=ip,uid&profile=ehost Mignone, J., & O’Neil, J. (2005). Social capital and youth suicide risk factors in First =