What is known about Aboriginal mental health and mental illness, and on what basis is this 'knowing' assumed? This question, while appearing simple, leads to a tangled web of theory, method, and data rife with conceptual problems, shaky assumptions, and inappropriate generalizations. It is also the central question of James Waldram's Revenge of the Windigo. This erudite and highly articulate work is about the knowledge of Aboriginal mental health: who generates it; how it is generated and communicated; and what has been – and continues to be – its implications for Aboriginal peoples. To better understand how this knowledge emerged, James Waldram undertakes an exhaustive examination of three disciplines – anthropology, psychology, and psychiatry – and reveals how together they have constructed a gravely distorted portrait of 'the Aboriginal.' Waldram continues this acute examination under two general themes. The first focuses on how culture as a concept has been theorized and operationalized in the study of Aboriginal mental health. The second seeks to elucidate the contribution that Aboriginal peoples have inadvertently made to theoretical and methodological developments in the three fields under discussion, primarily as subjects for research and sources of data. It is Waldram's assertion that, despite the enormous amount of research undertaken on Aboriginal peoples, researchers have mostly failed to comprehend the meaning of contemporary Aboriginality for mental health and illness, preferring instead the reflection of their own scientific lens as the only means to properly observe, measure, assess, and treat. Using interdisciplinary methods, the author critically assesses the enormous amount of information that has been generated on Aboriginal mental health, deconstructs it, and through this exercise, provides guidance for a new vein of research.
In past treaties, the Aboriginal people of Canada surrendered title to their lands in return for guarantees that their traditional ways of life would be protected. Since the 1950s, governments have reneged on these commitments in order to acquire more land and water for hydroelectric development. James B. Waldram examines this controversial topic through an analysis of the politics of hydroelectric dam construction in the Canadian Northwest, focusing on three Aboriginal communities in Manitoba and Saskatchewan. He argues that little has changed in our treatment of Aboriginal people in the past hundred years, when their resources are still appropriated by the government “for the common good.” Using archival materials, personal interviews and largely inaccessible documents and letters, Waldram highlights the clear parallel between the treatment of Aboriginal people in the negotiations and agreements that accompany hydro development with the treaty and scrip processes of the past century.
Written in a highly accessible style, The Way of the Pipe combines scholarly perspectives with extensive narratives from the Elders and inmates to provide a unique understanding of the issues of symbolic healing and prison rehabilitation.
What is known about Aboriginal mental health and mental illness, and on what basis is this 'knowing' assumed? This question, while appearing simple, leads to a tangled web of theory, method, and data rife with conceptual problems, shaky assumptions, and inappropriate generalizations. It is also the central question of James Waldram's Revenge of the Windigo. This erudite and highly articulate work is about the knowledge of Aboriginal mental health: who generates it; how it is generated and communicated; and what has been - and continues to be - its implications for Aboriginal peoples. To better understand how this knowledge emerged, James Waldram undertakes an exhaustive examination of three disciplines - anthropology, psychology, and psychiatry - and reveals how together they have constructed a gravely distorted portrait of 'the Aboriginal.' Waldram continues this acute examination under two general themes. The first focuses on how culture as a concept has been theorized and operationalized in the study of Aboriginal mental health. The second seeks to elucidate the contribution that Aboriginal peoples have inadvertently made to theoretical and methodological developments in the three fields under discussion, primarily as subjects for research and sources of data. It is Waldram's assertion that, despite the enormous amount of research undertaken on Aboriginal peoples, researchers have mostly failed to comprehend the meaning of contemporary Aboriginality for mental health and illness, preferring instead the reflection of their own scientific lens as the only means to properly observe, measure, assess, and treat. Using interdisciplinary methods, the author critically assesses the enormous amount of information that has been generated on Aboriginal mental health, deconstructs it, and through this exercise, provides guidance for a new vein of research.
James B. Waldram’s groundbreaking study, An Imperative to Cure: Principles and Practice of Q’eqchi’ Maya Medicine in Belize, explores how our understanding of Indigenous therapeutics changes if we view them as forms of “medicine” instead of “healing.” Bringing an innovative methodological approach based on fifteen years of ethnographic research, Waldram argues that Q’eqchi’ medical practitioners access an extensive body of empirical knowledge and personal clinical experience to diagnose, treat, and cure patients according to a coherent ontology and set of therapeutic principles. Not content to leave the elements of Q’eqchi’ cosmovision to the realm of the imaginary and beyond human reach, Q’eqchi’ practitioners conceptualize the world as essentially material and meta/material, consisting of complex but knowable forces that impact health and well-being in real and meaningful ways—forces with which Q’eqchi’ practitioners must engage to cure their patients.
What is known about Aboriginal mental health and mental illness, and on what basis is this 'knowing' assumed? This question, while appearing simple, leads to a tangled web of theory, method, and data rife with conceptual problems, shaky assumptions, and inappropriate generalizations. It is also the central question of James Waldram's Revenge of the Windigo. This erudite and highly articulate work is about the knowledge of Aboriginal mental health: who generates it; how it is generated and communicated; and what has been – and continues to be – its implications for Aboriginal peoples. To better understand how this knowledge emerged, James Waldram undertakes an exhaustive examination of three disciplines – anthropology, psychology, and psychiatry – and reveals how together they have constructed a gravely distorted portrait of 'the Aboriginal.' Waldram continues this acute examination under two general themes. The first focuses on how culture as a concept has been theorized and operationalized in the study of Aboriginal mental health. The second seeks to elucidate the contribution that Aboriginal peoples have inadvertently made to theoretical and methodological developments in the three fields under discussion, primarily as subjects for research and sources of data. It is Waldram's assertion that, despite the enormous amount of research undertaken on Aboriginal peoples, researchers have mostly failed to comprehend the meaning of contemporary Aboriginality for mental health and illness, preferring instead the reflection of their own scientific lens as the only means to properly observe, measure, assess, and treat. Using interdisciplinary methods, the author critically assesses the enormous amount of information that has been generated on Aboriginal mental health, deconstructs it, and through this exercise, provides guidance for a new vein of research.
The essays in Anthropology, Public Policy, and Native Peoples in Canada provide a comprehensive evaluation of past, present, and future forms of anthropological involvement in public policy issues that affect Native peoples in Canada. The contributing authors, who include social scientists and politicians from both Native and non-Native backgrounds, use their experience to assess the theory and practice of anthropological participation in and observation of relations between aboriginal peoples and governments in Canada. They trace the strengths and weaknesses of traditional forms of anthropological fieldwork and writing, as well as offering innovative solutions to some of the challenges confronting anthropologists working in this domain. In addition to Noel Dyck and James Waldram, the contributing authors are Peggy Martin Brizinski, Julie Cruikshank, Peter Douglas Elias, Julia D. Harrison, Ron Ignace, Joseph M. Kaufert, Patricia Leyland Kaufert, William W. Koolage, John O'Neil, Joe Sawchuk, Colin H. Scott, Derek G. Smith, George Speck, Renee Taylor, Peter J. Usher, and Sally M. Weaver.
James B. Waldram’s groundbreaking study, An Imperative to Cure: Principles and Practice of Q’eqchi’ Maya Medicine in Belize, explores how our understanding of Indigenous therapeutics changes if we view them as forms of “medicine” instead of “healing.” Bringing an innovative methodological approach based on fifteen years of ethnographic research, Waldram argues that Q’eqchi’ medical practitioners access an extensive body of empirical knowledge and personal clinical experience to diagnose, treat, and cure patients according to a coherent ontology and set of therapeutic principles. Not content to leave the elements of Q’eqchi’ cosmovision to the realm of the imaginary and beyond human reach, Q’eqchi’ practitioners conceptualize the world as essentially material and meta/material, consisting of complex but knowable forces that impact health and well-being in real and meaningful ways—forces with which Q’eqchi’ practitioners must engage to cure their patients.
In past treaties, the Aboriginal people of Canada surrendered title to their lands in return for guarantees that their traditional ways of life would be protected. Since the 1950s, governments have reneged on these commitments in order to acquire more land and water for hydroelectric development. James B. Waldram examines this controversial topic through an analysis of the politics of hydroelectric dam construction in the Canadian Northwest, focusing on three Aboriginal communities in Manitoba and Saskatchewan. He argues that little has changed in our treatment of Aboriginal people in the past hundred years, when their resources are still appropriated by the government “for the common good.” Using archival materials, personal interviews and largely inaccessible documents and letters, Waldram highlights the clear parallel between the treatment of Aboriginal people in the negotiations and agreements that accompany hydro development with the treaty and scrip processes of the past century.
Numerous studies, inquiries, and statistics accumulated over the years have demonstrated the poor health status of Aboriginal peoples relative to the Canadian population in general. Aboriginal Health in Canada is about the complex web of physiological, psychological, spiritual, historical, sociological, cultural, economic, and environmental factors that contribute to health and disease patterns among the Aboriginal peoples of Canada. The authors explore the evidence for changes in patterns of health and disease prior to and since European contact, up to the present. They discuss medical systems and the place of medicine within various Aboriginal cultures and trace the relationship between politics and the organization of health services for Aboriginal people. They also examine popular explanations for Aboriginal health patterns today, and emphasize the need to understand both the historical-cultural context of health issues, as well as the circumstances that give rise to variation in health problems and healing strategies in Aboriginal communities across the country. An overview of Aboriginal peoples in Canada provides a very general background for the non-specialist. Finally, contemporary Aboriginal healing traditions, the issue of self-determination and health care, and current trends in Aboriginal health issues are examined.
In arresting, but harrowing, prose, James Daschuk examines the roles that Old World diseases, climate, and, most disturbingly, Canadian politics--the politics of ethnocide--played in the deaths and subjugation of thousands of aboriginal people in the realization of Sir John A. Macdonald's "National Dream." It was a dream that came at great expense: the present disparity in health and economic well-being between First Nations and non-Native populations, and the lingering racism and misunderstanding that permeates the national consciousness to this day. " Clearing the Plains is a tour de force that dismantles and destroys the view that Canada has a special claim to humanity in its treatment of indigenous peoples. Daschuk shows how infectious disease and state-supported starvation combined to create a creeping, relentless catastrophe that persists to the present day. The prose is gripping, the analysis is incisive, and the narrative is so chilling that it leaves its reader stunned and disturbed. For days after reading it, I was unable to shake a profound sense of sorrow. This is fearless, evidence-driven history at its finest." -Elizabeth A. Fenn, author of Pox Americana "Required reading for all Canadians." -Candace Savage, author of A Geography of Blood "Clearly written, deeply researched, and properly contextualized history...Essential reading for everyone interested in the history of indigenous North America." -J.R. McNeill, author of Mosquito Empires
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