3. Substance Abuse

– Deloria Many Grey Horses-Violich

Walking. I am listening to a deeper way. Suddenly all my

ancestors are behind me. Be still they say. Watch and listen.

You are the result of the love of thousands.

– Linda Hogan

 

Substance abuse is an ongoing issue that deeply affects

Indigenous Peoples and their communities, both directly and

indirectly. Substance abuse includes alcoholism, drug abuse, and

any other form of taking a substance to the point where we no

longer have control over our actions, and lose our spirit. Whether

we have personally dealt with substance abuse or have a close

relative whose life has been devastated by or lost to substance

abuse, it affects all of us at some level.

 

As an elder once said, “The hurt of one is the hurt of all, and

the honour of one is the honour of all.” Therefore, it is our

responsibility as a community to help our brothers and sisters,

as well as ourselves, to overcome the pain and heartache

caused by substance abuse—both individually and collectively

as a community. We must leave no one out of this healing and

learning process.

 

One of the most frightening things about substance abuse is

that it takes us away from our true being. It can turn an individual

into a different person, and prevent that person from reaching

his or her true potential. When we pick up the bottle or get high

on drugs we enter a superficial realm of existence that may help

us escape our problems for a little while. However, in order to

continue experiencing this artificial high, we need to continue

over-consuming the substance. Alcoholism and drug abuse are

methods of self-medicating. We think it’s working for a few years,

but eventually the negative consequences of alcohol or drugs

overtake our desire to live. It creates unnecessary problems and

leads us into horrible situations, making us act in ways we never

would when sober.

 

Our ancestors recognized the power of alcohol, and many realized

that indulging in this superficial way of life would only result in

giving away our power. Eventually the problems we were trying to

escape from with alcohol or drugs would catch up to us. Continuing

down the path of abuse and self-destruction would only lead to 

more problems. One morning we might wake up and find ourselves

in jail, or we might wake up with an awful feeling of trying to

remember our actions from the night before. We may even have

hurt the ones we love without realizing it, having been too drunk

or high to remember. This is the time when we must recognize we

are powerless over our addictions and ask Creator or a trustworthy

person for help. The most important thing to remember is, no

matter how far down the well individuals may have fallen with their

addictions, they can always make a choice to get out.

 

In her interview for this manual, Eekwol, an aspiring hip hop artist

and member of the Muskoday First Nations, talks about her

challenges with alcohol: “I grew up around a lot of alcoholism,

addictions, and dysfunctions. It seemed only natural for me to get

involved in self-harm, which was drinking too much, partying, and

not caring about taking care of myself.” (Eekwol, Interview, 2013)

Reading this interview, one feels tremendous hope, and pride

in Eekwol’s ability to be completely honest and humble enough

to share her truth. As the ancestors say, “We are as sick as our

secrets.” By having the ability to admit our weaknesses, as well as

embrace our strengths, we are able to overcome challenges such

as addictions. Sometimes choosing to live in sobriety, also known

as Walking the Red Road, is the hardest and scariest choice in life.

Leaders such as Eekwol who aren’t afraid to share that truth make

it easier for all of us to embrace the challenge.

 

It is also important to remember that there is always a story

behind the story. A child doesn’t wake up one morning and state,

“I want to be an alcoholic and drug addict when I grow up.” There

are always underlining reasons as to why an individual develops

these addictions. Some experts believe it has to do with genetics,

while others believe it stems from social economic conditions.

Society often overlooks social economic variables that influence

unhealthy attitudes and behaviours. It is easier for society

to place labels on addicts, stating the addict is weak and the

condition is his or her own fault, rather than trying to understand

where the addiction stems from.

 

A person may have experienced extreme trauma growing up

and as a result turned to substance abuse to numb the pain.

Perhaps that person lost a parent or family member, or does not

have strong family support. That person may have grown up in a

dysfunctional family and may suffer from depression. He or she

may have encountered racism on a daily basis. Younger generations

may even feel a sense of guilt for the abuse their parents and

grandparents encountered in residential school, and thus are

experiencing intergenerational trauma. All of these factors need to

be considered when trying to understand substance abuse.

 

Another important factor of addictions is loss of connection. In

his book In the Realm of Hungry Ghosts, Gabor Mat. references

Bruce Alexander, a professor of psychology at Simon Fraser

University: “The precursor to addiction is dislocation . . . the loss

of psychological, social and economic integration into a family

and culture; a sense of exclusion, isolation and powerlessness.”

(Mat., 2009, p. 261) Therefore, it is vital that we begin developing

a sense of belonging within ourselves, our families, and our

communities. As Indigenous Peoples, our medicine to overcome

challenges and hardships lies in our ability to rely on one another,

as well as to find healthy outlets that give us a sense of belonging.

 

Medicine Wheel Approach for Substance Abuse

 

Substance abuse is used as an outlet to deal with past or present

issues. The immediate effects may alleviate pain, but the relief

is temporary. What ends up happening is a vicious cycle of

emotional, mental, spiritual, and physical torment. This abuse

can also be tied to other addictions. Gabor Mat. points out, “All

addictions—not just those that are substance based—share the

same brain circuits and brain chemicals that create an altered

physiological state in the brain” (Mat., 2009, p. 129). He goes on

to state, “Often, a new addiction replaces another in trying to

feed the emotional, mental, and physical needs. Addictions are

interchangeable” (Mat., 2009, p. 217).

Therefore, one solution in overcoming addictions is to replace

damaging habits with positive habits. For example, instead of

drinking on the weekends, take up traditional dancing and attend

powwows on the weekends, or start that exercise class you have

always wanted to join. You don’t have to isolate yourself from

your friends; instead, invite them to join in on activities that

promote and advance your health. You might go on a hike, go

swimming, attend a hip hop show, or participate in a round dance.

Allan Ross, the executive director of the Alberta Indigenous

Games, provides valuable insight on developing healthy habits

and shares his story of how he has been able to overcome

damaging habits.

Athletics was an addiction. It became an addiction, so it

was a positive addiction. I had developed an addictive

personality because of the trauma I experienced as a child.

So my addictive personality has led me into alcoholism,

gambling, and workaholism. …Most of my relatives have

died because of their addictive personality and of course

that had a lot to do with the trauma in their lives. But for

me, I had a spirit of resiliency which I still have today, and I

use that same fighting spirit to share with my children, my

grandchildren, the kids I work with, and my sports program.”

(Ross, A., Interview, 2013)

There comes a time when we as Indigenous Peoples need to

take a look at our own behaviour and attitudes that influence

the continuation of alcoholism and drug abuse in our families,

homes, and communities. Unhealthy and divisive attitudes such

as judgment, ridicule, and put-downs are not constructive ways

of helping an addict overcome substance abuse. These hurtful

attitudes may induce a person to keep drinking or getting high

just so he or she will not have to deal with this painful state. This

condition is called internalized oppression, in which we become

our own oppressors either by hurting our personal relationships

with family and friends, or hurting ourselves.

It is our responsibility to stop the internalized oppression in our

personal relations at home, in the community, and at work. We

can accomplish this by dealing with our feelings of hurt through

counselling, ceremonies, and asking for help from friends or

family who have overcome addictions. The opportunity is here

for us as Indigenous Peoples to take this suffering and honour our

ancestors by beginning the process of healing from the pains that

have been inflicted upon us for several generations.

 

4. Obesity and Diabetes

 

"We as parents are our children's first and best role models,

and this is particularly true when it comes to their health.

We can't lie around on the couch eating french fries and

candy bars and expect our kids to eat carrots and run around

the block."

–Michelle Obama Building a Healthier Future Summit, 3/8/13

 

Our ancestors were physically fit and had a strong connection

to Mother Earth. Being physically fit and healthy is connected

to one’s sense of self-determination—one’s sense of personal

volition or willpower. Willpower means having the ability to

control your impulses and determine your own actions.

In the recent past, physical activity was part of everyday life for

Indigenous Peoples of all ages. Today this is no longer the case; it

is a sad reality that many of us do not include physical activity as

a part of our daily lives. An individual’s personal physical identity

has a profound influence on how he or she experiences life. Dr.

Martha Many Grey Horses, a member of the Kanai Nation, shares

her story of body image: 

 

There was a time when I lived outside of my body because

of racism. I was ashamed of my body. I was ashamed to wear

bathing suits because of the internalized oppression I faced

in the residential schools and the racial discrimination I

experienced in public schools. Of course I didn’t realize I was

disconnected from my physical self. It was only when I began

to face my fear, and began to love my body that I realized I had

the power to control not only my physical body but my life as

an Indigenous person.

 

It is essential to our individual and collective well-being as

Indigenous Peoples to understand how food and fitness are

connected to our physical and emotional state. Our ancestors

knew this teaching. It is time to return to healthy life-sustaining

practices and embrace our traditional Indigenous knowledge.

Indigenous Peoples face a much higher occurrence of obesity than

the general population. Among adult Indigenous Peoples, the rate of

obesity is 37.8% as compared with 22.6% in the general population.

Among Indigenous children and youth, the rate of obesity is

15.8%—approximately twice as high as the rate in the general

population. (Canadian Forum for Policy and Research, 2013) Although

there are ties linking obesity to multiple controllable factors

including diet, physical activity, income, and education, Indigenous

Peoples, especially those living off-reserve, seem to have a higher

predisposition for obesity. (Public Health Agency of Canada, 2012)

Type 2 diabetes is for the most part a preventable disease, and

with proper nutrition, obesity is also preventable. Yet both

these conditions are serious health problems among Indigenous

Peoples. Over the last half century, the diets of many Indigenous

communities have changed drastically from those of our

ancestors. Traditional Indigenous foods such as wild game, fish,

and seasonal vegetables and fruit provide a much healthier and

more balanced diet than the processed foods that are readily

accessible today. Indigenous Peoples share a genetic memory of

ancestral diets that varied depending upon the time of year and

the abundance or lackzof food from the land. The lifestyle of our Indigenous ancestors predisposed our bodies to be able to store energy very efficiently.

 

This is a contributing factor in the increase in obesity among

Indigenous Peoples whose present-day diet is high in saturated fat,

refined carbohydrates, and sugar. Our bodies process 21st century

foods in the same way our ancestors processed their foods,

meaning that fat storage is still highly operative. This fat tends to

store in the midsection, creating a further risk factor for diabetes.

(Dietitians of Canada, 2013) In addition, the more “convenient”

lifestyle that most people now live—with decreased amounts of

daily physical activity—has caused a further overall increase in

type 2 diabetes and obesity.

 

Medicine Wheel Approach to Obesity and Diabetes

 

Looking at the Medicine Wheel, we can see that the physical

quadrant is undoubtedly connected to both diabetes and

obesity. Poor nutrition and lack of exercise are two main factors

contributing to a higher prevalence of both problems among

Indigenous Peoples. However, as we look more into the many

factors that lead to poor nutrition and lack of physical activity,

we see that the other quadrants (spiritual, mental, and emotional)

also play an important role. A study released this year by the

Ontario Trillium Foundation shows that in many cases, being obese

can lead to problems such as low self-esteem and depression,

especially in children. (No Time to Wait: The Healthy Kids Strategy.

Ontario Trillium Foundation, Feb. 2013) Better access to avenues of

healing can help prevent these problems in the future.

 

As demonstrated in the interviews conducted for this manual,

sports can be a great avenue of healing. Sports touch more than

just the physical quadrant of the Medicine Wheel. Playing sports

encourages not only a better physical lifestyle, but can also lead

to healthier diets, build a sense of togetherness, and bring people

out of a “slump” or a depressed state. As journalist Carla Robinson

remarked in her interview: “We need to have healthy lifestyles,

and one way is through sport. By playing sports together as a team

we can become clear headed and have clear hearts.” (Robinson, C.,

Interview, 2013)

 

Education is often the key to realizing a healthier, more balanced

life, and this holds true in the area of physical health. Education

on the importance of a healthy diet and exercise, coupled with

staying connected to traditional teachings, can lead people onto a

more successful path. This is the case not only for youth, but also

for adults. If adults are not educated on the importance of proper

diet and exercise, then children may be travelling down the wrong

path from an early age.

 

30-Day Food Analysis Challenge

 

Why not try a 30-day food analysis challenge? Knowledge is the

first step toward personal health awareness. Once we can see what

we consume, we can assess whether or not our diet is physically

healthy and conducive to good emotional health.

Record everything that you eat and drink for 30 days. Keep notes

about how you are feeling too, as this is the emotional domain of

human learning. Most of us have room to improve. Remember—

we are what we eat! 

1. Self-Identity

We are constantly developing our identity, from birth to the end

of our lives. We build it based on our relationships to relatives,

friends, community, geography, language and other social factors.

Identity plays a key role in our lives. When a child feels a sense

of belonging to family, community, and peers, he or she is better

able to deal with adversity.

– Public Health Agency of Canada, 2013-02-20

 

Self-identity is the way that we see and portray ourselves in the

world. It affects the way we identify ourselves, and the way we

think others see us. Hollywood and other mainstream media

offer a very narrow perspective of Indigenous Peoples that does

not represent the immense variety of thousands of Indigenous

Nations throughout North America. Such a perspective does

not offer a well-grounded understanding of Indigenous cultural

identity, and forces an identity on us that does not reflect who

we really are. In many cases it creates internalized oppression and

shame around identifying with being Indigenous. As a result, many

of our young people do not grow up learning and practising their

traditions with their elders.

 

For centuries, mainstream society has portrayed Indigenous

Peoples as “primitive, lazy, drunk, savages” whose way of life

is backwards and who need to be saved from themselves.

Indigenous men are viewed as “noble savages” and acquire the

derogatory nickname of “Chief.” Indigenous women are either

sexualized as Pocahontas-types or seen as savage squaws. It is

much easier to destroy a way of life and to impede access to land

by dehumanizing people than by waging war. In the time of our

ancestors, both the Canadian and United States governments

used colonization, manifest destiny, and other genocidal policies

to destroy our Indigenous cultural identity in order to gain control

of natural resources.

 

Minorities’ cultural differences are often rejected by

mainstream society and this rejection creates shame, anger, and

misconceptions about one’s self. The way we see ourselves in the

world is connected to storytelling, and in contemporary times,

is related to the way that media and history have portrayed us.

Babies are born into the world with a sense of oneness with their

mothers. The idea of self starts to form when we are children

learning to find ourselves in the world around us. As we are

growing up, other people’s opinions and ideas become almost like

facts and are key ingredients in building our self-concept.

 

Continuous rejection creates a feeling of impossibility in which

goals are never realized and opportunities are wasted. If young

people’s cultural differences are constantly under attack and they

do not feel a sense of belonging or acceptance from the world

around them, these negative feelings about their culture are

internalized. A sense of belonging is crucial in creating a positive

self-identity. It provides us with a feeling of importance and a

place in the world, allowing us to interact with others in a positive

way. A strong self-identity is the foundation for success as it

provides us with the self-esteem necessary to succeed.

 

Medicine Wheel Approach for Self-Identity

 

Connection and strong relationships to our elders, family,

community, coaches, teachers, and role models are the main

factors in developing a strong sense of identity. Our elders and

ancestors have always had a good connection to self, and thus

spending time with elders can open doors to self-discovery.

Connecting with role models in Indigenous communities has

become easier, since there are more Indigenous individuals

tapping into their talents, accessing education, and showing that

anything is possible if you put your mind to it. We have young

people entering the fields of medicine, psychology, professional

sports, engineering, construction, theatre, the music industry, and

business, just to name a few. These career fields are represented

in all four dimensions of the Medicine Wheel.

 

Another key factor in forming a positive self-identity is

determining what you are passionate about, and developing

it. Indigenous Peoples deserve and have a right to healthy and

happy lives. Once we can tap into our talents, the possibilities

are endless.

 

Think about the times when you immerse yourself in what

makes you happy. Consider, for instance, a dancer moving in

sync with the music, a runner gliding with the wind, a painter

lost in the canvas, and an inspired poet with a pen and paper. In

that moment you connect with everything, you experience the

oneness that our ancestors spoke of, and you find that you are

experiencing your true potentiality.

 

It is our responsibility, not just to ourselves but also to our

families and community members, to ask questions and create

opportunities to experience true self in whatever talent the

universe has blessed us with. Billy Mills often says, “Creator’s gift to

us is life, and what we do with our lives is our gift back to Creator.”

 

2. Racism

~ Deloria Many Grey Horses-Violich

 

Sadly, our history with respect to the treatment of Aboriginal

people is not something in which we can take pride. Attitudes of

racial and cultural superiority led to a suppression of Aboriginal

culture and values. As a country, we are burdened by past actions

that resulted in weakening the identity of Aboriginal peoples,

suppressing their languages and cultures and outlawing spiritual

practices. We must recognize the impact of these actions on the

once self-sustaining nations that were disaggregated, disrupted,

limited, or even destroyed by the dispossession of traditional

territory, by the relocation of Aboriginal people, and by some

provisions of the Indian Act. We must acknowledge that the

result of these actions was the erosion of the political, economic

and social systems of Aboriginal people and nations.

– Excerpt from Statement of Reconciliation, Canadian Federal

Government, January 7, 1998.

 

Historically, racism has been used as fuel in the political arena

for the dominant culture to gain access to natural resources,

free labour, and land rights. Racism was also used as an attempt

to convince mainstream society that one culture was inferior

to another. For example, in late 1880s, children between the

ages of 4 and 18 were forced to leave their families and attend

residential (boarding) schools, sometimes hundreds of miles from

their communities. Henry Pratt, the founder of the first American

Indian boarding school, had a motto: “Kill the Indian and save the

child.” Many of the children who attended boarding schools faced

extreme physical, emotional, and sexual abuse and did not obtain

an adequate level of education. Rather than receiving a proper

education, many children were subject to child labour.

The impacts of historical racism toward Indigenous Peoples still

exist today. Both Canada and the United States have created

policies to limit racism, but subtle forms of racism exist both

on an individual and institutional level. Indigenous Peoples no

longer are forced to live on reserves, but in order to be federally

recognized as “Indian,” we must apply for an Indian status

identification number and carry a card with us.

 

Racism is a major issue that Indigenous Peoples, young and old

alike, continue to face today. The effects of racism are extremely

detrimental and can cause severe emotional trauma for the

targeted individuals and their communities. Studies of senior

elementary school children show that those who have been

mistreated because of their skin colour or ethnic origins are much

more susceptible to mental disorders, particularly depression.

Racism creates a sense of disconnection and a feeling of not

belonging, which can lead us to feel bad about ourselves and to

harbour feelings of shame.

 

An often overlooked form of racism is stereotyping, which

leads to low self-esteem and doubt of one’s ability to succeed.

Racism and stereotyping are directly related to low income,

unemployment, low self-esteem, high suicide rates, shame,

substance abuse, disconnection from community, and a lack

of identity. Each of the Indigenous leaders interviewed for this

manual identified racism as a challenge they had to overcome.

From a personal perspective, I grew up in Lethbridge, Alberta

in the 80s when being First Nations was seen as negative and

undesirable by the mainstream culture. In fact, in the 1990s,

Lethbridge was rated the most racist city in Canada. I remember

being five years old and experiencing racism for the first time.

A little boy who was in my kindergarten class used to tease me

because of my last name—Many Grey Horses—and would call

me a “dirty Indian.”

 

Today, when I reflect upon this particular experience I shudder

at the thought of a child demonstrating racism at such a young

age, especially when I see my five-year-old nieces and nephews

who are so innocent and sweet. How could a child of that age

hold hostility and hatred toward another person’s cultural and

ethnic identity? Racism is a learned behaviour, and according

to experts, it is learned from the ages of one to twelve years.

Looking back now that I am in my early 30s, I realize the little boy

in kindergarten was a reflection of what he was learning at home

or perhaps on television.

 

This racism continued throughout my childhood and teenage

years. I became accustomed to being called a squaw, a dirty

Indian, lazy, dumb, and a drunk by both peers and even by

uneducated adults with whom I came into contact. The pain and

shame this caused me were tremendous. I am so thankful for the

support of my grandparents and the rest of my family for helping

me find courage and peace within myself.

 

I began to see racism as a sign of other people’s weaknesses

and insecurities. I took on their racism as a challenge to show

mainstream society that I had what it took to succeed in their

world. Any time I doubted myself, I thought of those ancestors

that had come before me. They faced the atrocity of racism

in order to clear the path for our generation. I threw my pain

and hurt into both running and academics. Also, I tried to treat

every encounter with another human being, from every walk of

life, with love and respect as our ancestors taught us to treat all

human beings. Through these actions I am gaining understanding

of what it means to be a strong and compassionate Blackfoot/

Yankton Sioux woman in 2013.

 

Medicine Wheel Approach for Racism

 

It is important to recognize that racism and exclusion were never

a part of Indigenous cultures. It wasn’t until colonization that this

concept of difference overtook the concept of oneness and the

principle of unity. Our ancestors and traditional knowledge taught

us that we are all equal members of the human family. As the

next generations begin to open their eyes, educate themselves,

and make room for different views and perspectives, they will

realize that human beings are more similar than different. Most

importantly, this change needs to first begin with ourselves;

indeed, as an elder once stated, “Change comes from within.”

Here is a story that reflects on the importance of developing

yourself.

 

There was a young man who became very upset with the

conditions of the world and how human beings treated one

another. He set out on a mission to change the world. He

tried for five years, and when he realized this task was too big

to handle, he decided that maybe he first needed to change

the way the members of his Nation treated one another. He

then tried for another five years to change the state of his

community, but again he was unsuccessful.

 

He thought, “Maybe I should first start with trying to change

the way my family treats one another.” So he tried for another

five years to change the actions of his family members toward

one another. Again he was unsuccessful and very disappointed.

After 15 years of trying to change everyone around him, he

decided the only person he could change was himself. So he

set out on a mission to change the way he interacted with

everyone he encountered. After years of dedicating himself

to making his own being more compassionate, accepting, and

understanding, he finally found peace within himself.

He learned the valuable lesson that the only person over

whom we have control is our self, and when we are able to

change the way we interact with other human beings—even if

they are hurtful and narrow-minded—we no longer allow their

pain to get to us. He also learned that by looking inside himself

and changing his actions, he was able to influence his family, his

community, and his Nation.

 

The more we connect with our cultural roots and find a sense

of belonging through activities that make us happy, the more

equipped we become to deal with the negative experiences

associated with racism. It is frustrating that there is no single

solution to end racism in the world, but if we can learn how to

turn this hatred and negativity into motivation to become

more compassionate and accepting, it becomes easier to deal

with racism.

 

People do not have the right to treat Indigenous Peoples and

their communities with discrimination based on skin colour

and economic or cultural background. According to the United

Nations Declaration on the Rights of Indigenous Peoples, we are

entitled to our cultural identity and to a life free of racism and

discrimination. I strongly urge young people to stand up for who

they are—not by fighting, but by channelling their aggression into

nurturing their talents and finding their passion in life. As you will

hear from many of the leaders profiled in this manual, the pain

and hurt that they felt from racism became the driving force in

motivating them to want more for their lives, for their families, and for their communities.