Advocating for Indigenous Genius, Indigeneity and Wellbeing

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I’m a self funded Indigenous LGBTI Suicide Prevention researcher, please assist if you can

World Suicide Prevention Day 2014 Indigenous LGBTI Suicide Prevention fundraiser
Hi, I am a self funded Indigenous LGBQTI Suicide Prevention researcher. I raise money through tee spring to continue my research and endeavour to attract more funding to the Indigenous LGBQTI Suicide Prevention space. Currently, I am the only person looking specifically at this population group. I am a gay Indigenous male and we are losing to many of our mob to suicide. If you can, please buy a t-short from here

This is the design

WSPD14 Front

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Two-Spirit term in North American Tribal Languages

Two-Spirit term in North American Tribal Languages

Aleut: Male-bodied: Ayagigux’ (“man transformed into a woman”) Female-bodied: Tayagigux’ (“woman transformed into a man”)
Arapaho Male-bodied: Haxu’xan (singular), Hoxuxuno (plural) (“rotten bone”)

Arikara Male-bodied: Kuxa’t

Assiniboine Male-bodied: Winktan

Bella Coola Male-bodied: Sx’ints (“hermaphrodite”)

Blackfoot, Southern Peigan Male-bodied: Aakíí’skassi (“acts like a woman”) Female-bodied: Saahkómaapi’aakííkoan (“boy-girl”) [ *strictly a nickname given to Running Eagle* ]

Cheyenne Male-bodied: He’eman (singular), He’emane’o (plural) (hee = “woman”)Female-bodied: Hetaneman (singular), Hatane’mane’o (plural) (hetan = “man”)

Chickasaw, Choctaw Male-bodied: Hoobuk

Chumash Male-bodied: Agi

Cocopa Male-bodied: Elha (“coward”) Female-bodied: Warrhameh

Coeur d’Alene Female-bodied: St’amia (“hermaphrodite”)

Cree Male-bodied: Aayahkwew (“neither man or woman”)

Crow Male-bodied: Bote/Bate/Bade (“not man, not woman”)

Dakota (Santee Sioux) Male-bodied: Winkt

Flathead (Interior Salish) Male-bodied: Ma’kali

Gros Ventre Male-bodied: Athuth

Hidatsa Male-bodied: Miati (“to be impelled against one’s will to act the woman,” “woman compelled”)

Hopi Male-bodied: Ho’va

Illinois Male-bodied: Ikoueta Female-bodied: Ickoue ne kioussa (“hunting women”)

Ingalik Male-bodied: Nok’olhanxodeleane (“woman pretenders”) Female-bodied: Chelxodeleane (“man pretenders”)

Inuit Male-bodied: Sipiniq (“infant whose sex changes at birth”)

Juaneno Male-bodied: Kwit

Karankawa Male-bodied: Monaguia

Keresan, Acoma Male-bodied: Kokwi’ma

Laguna Male-bodied: Kok’we’ma

Klamath Male-/Female-bodied: Tw!inna’ek

Kutenai Male-bodied: Kupatke’tek (“to imitate a woman”) Female-bodied: Titqattek (“pretending to be a man”)

Kumeyaay, Tipai, Kamia Female-bodied: Warharmi

Lakota (Teton Sioux) Male-bodied: Winkte (“[‘wants’ or ‘wishes’] to be [like] [a] woman.” A contraction of winyanktehca) Female-bodied: Bloka egla wa ke (“thinks she can act like a man”) [ editor’s note: cited by Beatrice Medicine, its age unknown ]

Luiseno, San Juan Capistrano Male-bodied: Cuit Mountain- Male-bodied: Uluqui

Mandan Male-bodied: Mihdacka (mih-ha = “woman”)

Maricopa Male-bodied: Ilyaxai’ (“girlish”) Female-bodied: Kwiraxame

Mescalero Apache Male-bodied: Nde’isdzan (“man-woman”)

Miami Male-bodied: Waupeengwoatar (“the white face,” possibly the name of a particular person who was two-spirit)

Micmac Male-bodied: Geenumu gesallagee (“he loves men,” perhaps correctly spelt ji’nmue’sm gesalatl)

Miwok Male-bodied: Osabu (osa = “woman”)

Mohave Maled-bodied: Alyha (“coward”) Female-bodied: Hwame

Western Mono Male-bodied: Tai’up

Navajo Male-/female-/intersexed-bodied: Nadleeh or nadle (gender class/category), nadleehi (singular), nadleehe (plural) (“one in a constant state of change,” “one who changes,” “being transformed”)

Nisenan (Southern Maidu) Male-bodied: Osa’pu

Ojibwa (Chippewa) Male-bodied: Agokwa (“man-woman”) Female-bodied: Okitcitakwe (“warrior woman”)

Omaha, Osage, Ponca Male-bodied: Mixu’ga (“instructed by the moon,” “moon instructed”)

Otoe, Kansa (Kaw)
Male-bodied: Mixo’ge (“instructed by the moon,” “moon instructed”)

Papago (Tohono O’odham), Pima (Akimel O’odham) Male-bodied: Wik’ovat (“like a girl”)

Paiute Northern Male-bodied: Tudayapi (“dress like other sex”) Southern Male-bodied: Tuwasawuts

Patwin Male-bodied: Panaro bobum pi (“he has two [sexes]“)

Pawnee Male-bodied: Ku’saat

Pomo Northern Male-bodied: Das (Da = “woman”) Southern Male-bodied: T!un

Potawatomi Male-bodied: M’netokwe (“supernatural, extraordinary,” Manito plus female suffix)

Quinault Male-bodied: Keknatsa’nxwixw (“part woman”) Female-bodied: Tawkxwa’nsixw (“man-acting”)

Salinan Male-bodied: Coya

Sanpoil Male-bodied: St’a’mia (“hermaphrodite”)

Sauk (Sac), Fox Male-bodied: I-coo-coo-a (“man-woman”)

Shoshone Bannock Male-bodied: Tuva’sa (“sterile”)

Lemhi Male/Female-bodied: Tubasa Female-bodied: Waipu sungwe (“woman-half”)

Gosiute Male-bodied: Tuvasa

Promontory Point Male-bodied: Tubasa waip (“sterile woman”)Female-bodied: Waipu sungwe (“woman-half”)

Nevada Male-bodied: Tainna wa’ippe (“man-woman”) Female-bodied: Nuwuducka (“female hunter”)

Takelma Male-bodied: Xa’wisa

Tewa Male-/Female-bodied: Kwido

Tiwa Isleta Male-bodied: Lhunide

Tlingit Male-bodied: Gatxan (“coward”)

Tsimshian Noots

Southern Ute Male-bodied: Tuwasawits

Winnebago (Ho-Chunk) Male-bodied: Shiange (“unmanly man”)

Wishram Male-bodied: Ik!e’laskait

Yuma (Quechan) Male-bodied: Elxa’ (“coward”) Female-bodied: Kwe’rhame

Yup’ik Chugach/Pacific (Alutiiq, Southern Alaskan) Male-bodied: Aranu’tiq (“man-woman”)

St. Lawrence Island (Siberian Yup’ik, Western Alaskan) Male-bodied: AnasikFemale-bodied: Uktasik

Kuskokwim River (Central Alaskan) Male-bodied: Aranaruaq (“woman-like”)Female-bodied: Angutnguaq (“man-like”)

Zapotec Male-bodied: Muxe

Zuni Male-bodied: Lha’mana (“behave like a woman”) Female-bodied: Katotse (“boy-girl”)

Two- Spirit. Internet Archive Wayback Machine

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Two-Spirit defined and Native Americans

TWO-SPIRITED – LGBT Native Americans

“Two Spirit” is an aboriginal phrase (A direct translation of the Ojibwe term Niizh manidoowag) that refers to both masculine and feminine spirits simultaneously living in the same body. It is a term used by the native, indigenous, or aboriginal lesbian, gay, bisexual and transgender community.

Within the various native or aboriginal populations (American Indian, Canadian Indian, Alaskan Native, Inuit, First Nations, and others), LGBT individuals often have difficulty overcoming the cultural taboos against homosexual behavior.

As a result of tribal community pressures, young people who have a different sexual orientation often grow up in a closeted existence or actual isolation. This imposed isolation is self-destructive and limits individuals from living to their fullest potential. In a school environment, many of these young people are subjected to bullying and harassment from their classmates. In this atmosphere, support is generally unavailable and creates an unsafe environment within the school. Nonetheless, there are exceptional gay students who somehow endure and who are accepted as equals by their peers. However, the majority of gay students exhibit behaviors such as skipping school, which affects their academic performance, or simply will become a run away from both home and school.

For the Native LGBT who seeks life in a city for anonymity, the experience can be far more negative than staying within their home community. Like most natives reared in a tribal community, Native LGBT retain pride in their identity, where they are from and who are their relatives. Living in a city can unfortunately give a sense of alienation that is both physical and emotional. Native LGBT individuals often grieve their separation from family and community when they are unaccepted in a city because of their lifestyle as well as being a Native. This experience results in a double discrimination for Native LGBT instead of the desired anonymity.

TWO-SPIRITED – LGBT Native Americans

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The 3rd Aboriginal and Torres Strait Islander Mental Health and Suicide Prevention Roundtable

The Third Conversation: Has Anything Changed?

The Aboriginal and Torres Strait Islander Mental Health and Suicide Prevention Roundtable

Attached is the final Report from our gathering – The Third Conversation on 23rd and 24th June 2014.
The Call to Action from this is both seperate and part of the overall report with the proceedings.

The Third Conversation REPORT
The Third ConversationFinal

Call to ACTION
Call to ActionFinal

On behalf of the Roundtable Team

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Voices from the Black Rainbow – Indigenous LGBQTI in Suicide Prevention: SDOH and Intersectionality

Voices from the Black Rainbow – Indigenous LGBQTI in Suicide Prevention: SDOH Intersectionality©Indigenist














To reference : Bonson, D 2014 1997, ‘Voices from the Black Rainbow – Indigenous LGBQTI in Suicide Prevention: SDOH and Intersectionality, paper presented at the Equity @ the Centre: Action on Social Determinants of Health, 22nd National Australian Health Promotion Association Conference & 18th Chronic Diseases Network Conference, Alice Springs, 4-5th September.

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Previous and Upcoming Presentations 2010 -2014

In 2014


Keynote at 12th International Narrative Therapy and Community Work Conference in Adelaide this November


Equity @ the Centre: Action on Social Determinants of Health – 22nd National Australian Health Promotion Association Conference & 18th Chronic Diseases Network Conference, Alice Springs this September

Voices from the Black Rainbow Indigenous LGBQTI people in suicide prevention – Intersectionality and SDOH.

Indigenous Peoples Networking Zone – International World AIDS conference, Melbourne 

Decolonising gender identity and sexuality in Indigenous Australia

Suicide Prevention Australia Conference – One Goal, Many Communities – Perth – Australia (2014)

Voices from the Black Rainbow Indigenous LGBQTI Sistergirls and Brotherboys in Suicide Prevention

International Joint Social Work and Social Development Conference – Promoting Social and Economic Equality: Responses from Social Work and Social Development – Melbourne – Australia (2014)

A culturally responsive social work application of Indigenous and western ways of thinking and doing when responding to Indigenous sexual diversity in a young Indigenous male client.

MindOUT Courageous Voices – Seeds of Transformation, Sydney – Australia 2014

Plenary Speaker “Indigeneity and Diverse Gender and Sexuality” Voices from the Black Rainbow Indigenous LGBQTI Sistergirls and Brotherboys in Suicide Prevention

Human Right Forum “Power Through Action”, Darwin – Australia (2014)

Workshop – Echoes of the Forgotten Mob, Indigenous LGBQTI Sistergirls and Brotherboys in Suicide Prevention

In 2013

The National Men’s Health Gathering and 7th National Aboriginal & Torres Strait Islander Male Health Convention, Brisbane – Australia (2013)

Believe the Hype – Aboriginal and Torres Strait Islander Males Engage

Gay Men’s health is Men’s Health – The Heteronormativity in Men’s Health and its exclusion of Gay Men

2nd International Indigenous Voices in Social Work Conference, Winnipeg – Canada (2013)

Male, going bush (remote Australia), & into the comfort zone
Aboriginal and Torres Strait Islander Males in Suicide Prevention

National Social and Emotional Wellbeing Workforce Gathering, Brisbane – Australia (2012)

Suicide Prevention in the North West (Kimberley)

In 2010

The 7th Annual LGBTI Health Conference, Social Inclusion, Exclusion and Resilience: A Social View of Health in 2010

The Colonisation of Desire

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Cultural Continuity as a Hedge Against Suicide in Canada’s First Nations

Cultural Continuity as a Hedge Against Suicide in Canada’s First Nations

Michael J. Chandler
The University of British Columbia

Christopher E. Lalonde
The University of British Columbia


This research report examines self-continuity and its role as a protective factor against suicide. First, we review the notions of personal and cultural continuity and their relevance to understanding suicide among First Nations youth. The central theoretical idea developed here is that, because it is constitutive of what it means to have or be a self to somehow count oneself as continuous in time, anyone whose identity is undermined by radical personal and cultural change is put at special risk to suicide for the reason that they lose those future commitments that are necessary to guarantee appropriate care and concern for their own well-being. It is for just such reasons that adolescents and young adults—who are living through moments of especially dra- matic change—constitute such a high risk group. This generalized period of increased risk during adolescence can be made even more acute within communities that lack a concomitant sense of cultural continuity that might otherwise support the efforts of young persons to develop more adequate self-continuity warranting practices. Next, we present data to demonstrate that, while certain indigenous or First Nations groups do in fact suffer dramatically elevated suicide rates, such rates vary widely across British Columbia’s nearly 200 aboriginal groups: some communi- ties show rates 800 times the national average, while in others suicide is essentially unknown. Finally, we demonstrate that these variable incidence rates are strongly associated with the degree to which BC’s 196 bands are engaged in community practices that are employed as markers of a collective effort to rehabilitate and vouchsafe the cultural continuity of these groups. Communi- ties that have taken active steps to preserve and rehabilitate their own cultures are shown to be those in which youth suicide rates are dramatically lower.

FULL pdf  Chandler & Lalonde -1998 – Cultural continuity as a hedge against suicide