"Creating a Framework for the Wisdom of the Community:" Review of Victim Services in Nunavut, Northwest and Yukon Territories

3.0 Northwest Territories

3.0 Northwest Territories

3.1 Considerations in Victim Service Delivery in the Northwest Territories

3.1.1 Introduction

This section is devoted to building a working knowledge of key contributing factors that should be taken into account when designing victim services, and other types of human services and programming in the Northwest Territories (NWT). The service providers, community caregivers, victims of crime, and federal, territorial and municipal government policy and decision makers interviewed during this research requested that any new services, or modified existing services, take into account the existing cultural differences between First Nations, Métis and Inuit cultures and the dominant Canadian culture. They also asked that a clear picture be drawn, for policy and decision makers at all levels of government, of the many challenges and obstacles that exist in terms of victim services program development and delivery in the Northwest Territories communities.

Accordingly, this chapter is devoted to these two topics: a general overview of the differences between First Nations, Inuit, and Metis cultures and the dominant Canadian culture; and a general overview of the challenges and obstacles inherent in victim services program development and delivery in NWT communities.

This first section of this chapter describes the differences between the dominant "western" culture in Canada and the indigenous cultures living in NWT. It represents simply a basic overview, for the purposes of program planning, of major differences between Euro-Canadian and indigenous cultures in areas that have some impact on program planning. These insights are based on interviews with First Nations, Métis and Inuit service providers and caregivers as well as victims of crime and government bureaucrats, and these respondents are quoted throughout.

In short, this chapter outlines and describes information pertinent to understanding victim service delivery in the Northwest Territories. This information includes:

3.1.2 Northwest Territories Demographics

There are 30 communities in the Northwest Territories with a total population of 40,570 people.[41] These communities are divided into six regions politically: Delta, Sahtu, Deh Cho, Dogrib, South Slave and Yellowknife.[42] There are six large centres (Yellowknife, Rae-Edzo, Inuvik, Fort Simpson, Hay River and Fort Smith) with populations over 1,500. The largest of these are Yellowknife (population 18,028), Hay River (population 3,858), Inuvik (population 3,451) and Fort Smith (population 2,685). Together, these four communities contain 73% of the territorial population. Approximately 45% of the total NWT population lives in the capital city, Yellowknife.

In terms of ethnic composition, 51% of the territorial population is First Nations, Metis and Inuvialuit. The remainder of the population is largely Euro-Canadian (42.8%). Visible minorities make up 6.2% of the population. The largest visible minority groups are South Asian, Chinese and Filipino. The bulk of the population is younger than the overall national population. Approximately 30% of the NWT population is less than 15 years of age (compared with 20% nationally) and only 4% of the population is over 65 (12% nationally).[43]

3.1.3 Northwest Territories Social Conditions and Related Statistical Data

NWT residents are coping with social conditions and health problems that are well beyond the circumstances of southern Canadians. NWT has six times the national rate of sexual assault[44] and twice the national rate of suicide.[45] Sudden Infant Death Syndrome is higher in the NWT than anywhere else in Canada.[46]

The NWT has twice the national rate of "heavy drinking" and "marijuana and hard drug use"[47] and three times the national rate for smoking.[48] Deaths due to "preventable injuries" are twice the national average.[49] The admission of abused women into shelters is eight times the national rate.[50] The reported violent crime rate is five times the national average and the teenage pregnancy rate is twice the national average.[51] It is likely that there are high rates of FAS children as up to 30% of all NWT women drink during pregnancy.[52] And the rate of sexually transmitted disease is very high compared to the rest of Canada.[53]

These social problems have lead the Government of the Northwest Territories Department of Health and Social Services to predict that, among other medical expenses, up to 50% of all NWT residents will need mental health services by 2008.[54] The number one reason for all male hospital admissions right now is mental health disorders.[55]

World wide there is a clear relationship between income and health, between income disparities and inequalities in health status. This is true in Canada too, as stated in the Second Report on the Health of Canadians:

Studies suggest that the distribution of income in a given society may be a more important determinant of health than the total amount of income earned by society members. Large gaps in income lead to increases in social problems and poorer health among the population as a whole.[56]

Although the average income in the NWT is approximately $13,000 higher than for Canada as a whole, in communities other than Yellowknife, and the regional centres, average incomes are $4,000 lower than the Canadian average and $11,000 lower than the territorial average.

Income is tied to employment and education. Approximately 35% of the total territorial population 15 years and over do not have a high school diploma. Amongst the Aboriginal population this figures rises to 55%.[57] The graduation rate in NWT is 40% compared to 74% nationally. Recent economic development activity in the NWT has lowered the unemployment rate to 6.8% (as of May 2002); however, in predominantly Aboriginal communities, between 30 to 50% of the population over 15 are not working.[58] Overall 21% of the NWT population relies, to varying degrees, on government income support for survival.[59]

In terms of housing, the Northwest Territories Housing Corporation estimates that about 20% of all NWT households are in "core need."[60] This is estimated to be twice the national average.[61] Outside the regional centres, the number of households in core need rises to 44%.[62]

In summary, key health issues identified by GNWT Health and Social Services in the NWT Health Status Report (1999) are as follows:

From the perspective of the broad social and economic health determinants, progress has been made in education, and the economic prospects are beginning to look more favourable. However, many people living in small communities are still at economic disadvantage, and may be facing higher health risks as a result. The greatest challenge to population health in the forthcoming decade will likely be that of improving social conditions for the most disadvantaged communities, families and individuals.[64]

This is the current health and social context within which victimization and victim service delivery takes place.

3.1.4 Northwest Territories Historical Considerations

The original inhabitants of the NWT had a sustainable hunting/gathering lifestyle based on the natural rhythms of the land and seasons.[65] However, with the increasing impact of European culture in the region over the last 150 years, these lifestyles, and some of the traditions that support it, have been radically altered. First Nation, Inuvialuit and Métis participants at the June 2001 NWT Social Agenda Conference described the realities and the impacts of this cultural shift as follows:

Generations of separation, institutionalization, dependence, dislocation and residential school experiences have traumatized people and have replaced the traditional culture of trust and respect with a culture of fear and oppression. The incarceration of offenders, removal of children from homes, use of elder facilities and shelters for women and children tend to mirror this sense of separation and dislocation from family. Foreign religions were forced on people, land skills were lost, new diseases killed many people and communities were forcibly relocated. As a result, the ability to transfer knowledge and understand societal, gender and cultural roles, life stages, sexuality and relationships has been diminished. There is a loss of connection to each other, to place and land because there is no communication and sharing … collective family knowledge is lost and our collective cultural story is not widely known. These traumatic experiences have resulted in trouble with parenting and respecting women, the loss of traditional skills, difficulties with communication and sharing, language erosion, youth and elder problems, denial and silence, and in general, the normalization of traumatic reactions such as shame, guilt, distrust, anger, hate, bitterness, confusion, pain, blaming, denying, paranoia, partial and selective memory, unhealthy and risky lifestyles, addictions and abuse.[66]

In particular, First Nations and other Aboriginal groups pointed out the detrimental impact of residential schools on their collective and personal lives. Part of this impact is summarized in one Conference participant’s comment that "residential school resulted in five generations who don’t know how to parent … there was guilt on the part of those who observed abuse at residential school and didn’t know what to do about it, so they did nothing."[67]Residential schools, foreign religions and governments, a stationary (non-nomadic) lifestyle and a wage-based, capitalist economy has undermined collective and personal stability, traditional beliefs, relationships, roles and social norms.

Many northerners believe that this history of colonialism has been ongoing and contemporary forms of colonialism take the form of corporate control of land, as well as discriminatory government legislation and policy. They state that a form of neo-colonialism has arisen wherein previously colonized groups and individuals, with the help of ‘outside’ business and political interests, now oppress and control each other. In these circumstances, a variety of social problems[68] have become widespread and chronic.

Ongoing colonialism, discrimination and racism, corporate control of land, and government policies and programs such as the Indian Act and the NWT Act that withhold power and control from individuals, families and communities and destroy self reliance and mutual support, are part of the problem. In addition, the colonized have become colonizers, racism has become internalized and the previously oppressed are now the oppressors. In this situation, women, children and elders are powerless. Child sexual abuse at home as well as at residential school has devastated people. It is very hard to live two different lifestyles: the traditional Aboriginal lifestyle and the modern wage economy lifestyle … poverty has become widespread. On top of this, there has been an overwhelming loss of loved ones and inter-generational grieving through untimely deaths, many due to the fracturing which has resulted from this colonial history."[69]

Like indigenous people the world over the Dene, Inuvialuit, and other Aboriginal peoples of the NWT, are now in the process of reclaiming their identity and traditions. Land claims and self government agreements are largely settled for the Inuvialuit people and some First Nations. The remaining First Nations, and Metis groups, are in the final stages of negotiating their agreements. The following section gives a brief outline of these agreements, and an overview of NWT First Nation origins and composition.

3.1.5 Northwest Territories Aboriginal Cultural/Linguistic Groups and Political Status

Those in a position to fund and develop victim services programs need to understand the cultures and government structures they will be dealing with in the near future. Some programs will most likely be negotiated with First Nation governments. Therefore, relevant details are provided here.

Aboriginal people in the Northwest Territories are descendants of several distinct cultural and linguistic groups. The two main indigenous groups are the Dene and the Inuvialuit.

The "Dene" are the indigenous First Nations people in this region of Canada. The traditional Dene name for this region is "Denedeh", meaning land of the Dene. The Dene are comprised of several regionally based tribal councils and First Nations which reflect their traditional cultural affiliation. These tribal councils and First Nations are as follows: Deh Cho First Nations; Dogrib Treaty 11 Council; Gwich’in Tribal Council; NWT Treaty 8 Tribal Council; Sahtu Dene Council; Salt River First Nation. Each of these tribal councils and First Nations is in turn composed of between 4 and 10 smaller band offices or other First Nations.[70]

Dene in the NWT have treaty agreements with the federal government made in the late 1800s and early 1900s. These treaties are the basis for current self-government and land claim settlements in the NWT. Following is a brief description of the current status of each First Nation.

In addition to the Dene tribal councils and First Nations listed above, there are also indigenous Inuvialuit people in the Northwest Territories. They have always lived in the Beaufort/Delta region of the territory. This is the region around the Mackenzie River delta bordered by the Beaufort Sea. The Inuvialuit people are of Inuit descent and are traditionally dependent on the sea and surrounding coastal regions. They were not signatories to any treaties in Canada, but are recognized as Aboriginal peoples under the Canadian Constitution Act, 1982. They negotiated and signed the Inuvialuit Land Claim Agreement in 1982 with the Government of Canada. There are 2,500 beneficiaries living in the communities of Inuvik, Aklavik, Holman, Paulatuk, Sachs Harbour and Tuktoyaktuk.

This map, available from the Government of the Northwest Territories, outlines the boundaries and locations of the Aboriginal regions listed above.

Map that outlines the boundaries and locations of the Aboriginal regions listed above.
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