Suicide Prevention
TRAUMA AND COLONIZATION
The key to our survival in the face of danger is our instinct to 'flight' (escape), 'freeze' (disappear or 'play dead') or 'fight'. Trauma is sometimes called being “lost in time”–that is, living as if the traumatizing (i.e., threatening) event were happening right now even though it happened in the past. In the non-native population, this makes sense. However, in the Aboriginal community, which continues to be oppressed by colonization and its impacts, the threatening event is ongoing. (This is particularly true for survivors of Indian Residential School and their families).
A person does not have to have lived through traumatic event to be traumatised. Trauma is carried through the generations–either as children watch their parents (e.g., depression, grief and suicide, anxiety and addiction or rage and lateral violence) and community (e.g., racism, poverty, unemployment, etc.) or by the infliction of the impacts of trauma on each succeeding generation (e.g., abuse, neglect, etc.). Cultural “losses” are also sources of trauma. This has been called inter-generational trauma.
The sense of fear and these instinctive reactions (i.e., fight, flight, or freeze) never goes away. As a result, the incidence of trauma is high in the Aboriginal community. The result of this ongoing “post-traumatic stress” can be the experience of:
• anxiety (which is our reaction to the constant readiness for 'flight')–which has often been self-medicated by drugs and alcohol;
• depression (which comes from the constant need to 'freeze' so as not to be noticed)—which has often led to thoughts of suicide; and
• rage (due to a constant need to 'counter-attack' the unavailable abusers)—which has often led to abuse, assault, and lateral violence.
Each of the three impacts affects all four parts of oneself: emotional, mental, physical, and spiritual differently. However, the need for all traumatized individuals is the same; namely, to find safety for healing and eventual contribution to the community.
The key to our survival in the face of danger is our instinct to 'flight' (escape), 'freeze' (disappear or 'play dead') or 'fight'. Trauma is sometimes called being “lost in time”–that is, living as if the traumatizing (i.e., threatening) event were happening right now even though it happened in the past. In the non-native population, this makes sense. However, in the Aboriginal community, which continues to be oppressed by colonization and its impacts, the threatening event is ongoing. (This is particularly true for survivors of Indian Residential School and their families).
A person does not have to have lived through traumatic event to be traumatised. Trauma is carried through the generations–either as children watch their parents (e.g., depression, grief and suicide, anxiety and addiction or rage and lateral violence) and community (e.g., racism, poverty, unemployment, etc.) or by the infliction of the impacts of trauma on each succeeding generation (e.g., abuse, neglect, etc.). Cultural “losses” are also sources of trauma. This has been called inter-generational trauma.
The sense of fear and these instinctive reactions (i.e., fight, flight, or freeze) never goes away. As a result, the incidence of trauma is high in the Aboriginal community. The result of this ongoing “post-traumatic stress” can be the experience of:
• anxiety (which is our reaction to the constant readiness for 'flight')–which has often been self-medicated by drugs and alcohol;
• depression (which comes from the constant need to 'freeze' so as not to be noticed)—which has often led to thoughts of suicide; and
• rage (due to a constant need to 'counter-attack' the unavailable abusers)—which has often led to abuse, assault, and lateral violence.
Each of the three impacts affects all four parts of oneself: emotional, mental, physical, and spiritual differently. However, the need for all traumatized individuals is the same; namely, to find safety for healing and eventual contribution to the community.
SUICIDE RESILIENCE AND TRADITIONAL VALUES
Resilience is the ability to lead a well-lived life (i.e., one that is meaningful and positive) and to value oneself (to have self esteem) despite difficult circumstances. Resilience does not merely describe survival (although for many this is a significant accomplishment in itself), but recovery or development. In relation to their families and communities, resilient individuals find a positive sense of: (1) connection (they feel cared for by those important to them); (2) empowerment (they feel capable to respond well to their life’s demands); (3) identity through maintaining a positive social role; and (4) vision (hope for the future and a sense of how they are to live in the world).
The traumatic impact of historical and cultural losses on Aboriginal people has led to a significantly increased suicide rate in some communities. Youth living on reserve are most at risk. However, in non-native communities, the suicide rate increases continually after the age of fifty. But this is not the case with Aboriginal Elders.
In communities where Elders receive: (1) care for their well being, (2) respect for their wisdom/experience, (3) a meaningful community role, and (4) have the opportunity to serve as cultural and/or spiritual guides, the Elder suicide rate is very low.
Compare this experience with that of Aboriginal youth on reserve, who often feel that: (1) no one understands them (that the community doesn’t really “care” about them), (2) they are not respected (and have no “voice” in the community), (3) they have no meaningful family/community role (except to stay out of the community’s way or to be viewed as delinquents), and (4) they feel disconnected from traditional culture and Spirituality. And changing this in the community is true suicide prevention. Children and youth are in training to be Elders, they, too require care, respect, a meaningful role to play in the community and opportunities to experience cultural vision. How this happens is different in each family and community, but it is desperately needed.
(1) When youth experience genuine care (i.e., love and support), they are provided with a sense of connection (which is one half of self esteem);
(2) When youth experience respect (i.e., that they have the right to experience the world in a manner that is valid for them and to make choices that are right for them, within realistic developmental limits)–they are provided an opportunity to gain a sense of empowerment (the other half of self esteem);
(3) When youth have the opportunity to play a meaningful family/community role, they have the chance to view themselves a contributors and thus, develop a positive identity; and
(4) When youth experience spirituality and culture (as defined by their family and community) they are offered the foundation for their own vision (i.e., how one is to live one’s life).
These four roots grow into a tree with two branches: self esteem and a well-lived life. Self esteem, the valuing of oneself, is rooted in the sense of being connected and empowered. It comes from the experience of being cared for and respected. A well-lived life is the result of a positive identity--coming from a meaningful community/family role–and positive vision–coming from a person’s culture and/or spirituality. Providing youth with opportunities to build their self esteem and to live a well-lived life is the key to preventing suicide.
Resilience is the ability to lead a well-lived life (i.e., one that is meaningful and positive) and to value oneself (to have self esteem) despite difficult circumstances. Resilience does not merely describe survival (although for many this is a significant accomplishment in itself), but recovery or development. In relation to their families and communities, resilient individuals find a positive sense of: (1) connection (they feel cared for by those important to them); (2) empowerment (they feel capable to respond well to their life’s demands); (3) identity through maintaining a positive social role; and (4) vision (hope for the future and a sense of how they are to live in the world).
The traumatic impact of historical and cultural losses on Aboriginal people has led to a significantly increased suicide rate in some communities. Youth living on reserve are most at risk. However, in non-native communities, the suicide rate increases continually after the age of fifty. But this is not the case with Aboriginal Elders.
In communities where Elders receive: (1) care for their well being, (2) respect for their wisdom/experience, (3) a meaningful community role, and (4) have the opportunity to serve as cultural and/or spiritual guides, the Elder suicide rate is very low.
Compare this experience with that of Aboriginal youth on reserve, who often feel that: (1) no one understands them (that the community doesn’t really “care” about them), (2) they are not respected (and have no “voice” in the community), (3) they have no meaningful family/community role (except to stay out of the community’s way or to be viewed as delinquents), and (4) they feel disconnected from traditional culture and Spirituality. And changing this in the community is true suicide prevention. Children and youth are in training to be Elders, they, too require care, respect, a meaningful role to play in the community and opportunities to experience cultural vision. How this happens is different in each family and community, but it is desperately needed.
(1) When youth experience genuine care (i.e., love and support), they are provided with a sense of connection (which is one half of self esteem);
(2) When youth experience respect (i.e., that they have the right to experience the world in a manner that is valid for them and to make choices that are right for them, within realistic developmental limits)–they are provided an opportunity to gain a sense of empowerment (the other half of self esteem);
(3) When youth have the opportunity to play a meaningful family/community role, they have the chance to view themselves a contributors and thus, develop a positive identity; and
(4) When youth experience spirituality and culture (as defined by their family and community) they are offered the foundation for their own vision (i.e., how one is to live one’s life).
These four roots grow into a tree with two branches: self esteem and a well-lived life. Self esteem, the valuing of oneself, is rooted in the sense of being connected and empowered. It comes from the experience of being cared for and respected. A well-lived life is the result of a positive identity--coming from a meaningful community/family role–and positive vision–coming from a person’s culture and/or spirituality. Providing youth with opportunities to build their self esteem and to live a well-lived life is the key to preventing suicide.
