Income Security And Health Care

The purpose of this paper is for the following reasons; to discuss the ideology in the section, "Income Security" and "Health Care," in Chapter 9: Social Work and Aboriginal People. Also, to summarize the articles' key points.

Income security is a program that is made for people who meet the criteria to receive the security, but there is a hypocrisy against Aboriginal people and receiving the help. It was only offered to the Aboriginal people through the judgement "...of the local Indian Agent"(S. Hick. P. 206), and was based on the distinguished old practice of "the "deserving" and the "undeserving""(S. Hick, P.206). When this practice came into place, the Aboriginal people were seen as the undeserving, but then the practice

was seen as unsatisfactory and repulsive. Even though the practice was seen as unfair and unruly, Aboriginal people were still barred and not eligible for such things like, ""the first universal and statutory old age pension"" and the "Unemployment Insurance Act"(S. Hick P.206). After the crash of the relief system, "[b]etween 1951 and 1966"(S. Hick. P.206), the government of Canada soon took control over the daily lives of Aboriginal people.

In Health Care, the federal government provided the "programs and services" (S. Hick. P.206) to all First Nations until about the mid-1900s. Further along, there was a dependability for the health care, which was transferred later to "the Department of Health and Welfare" (S. Hick. P.206). Although Aboriginal people received the system of health care, this did not mean that there was a conclusion to the belittlement of the cultures of Aboriginal people or seclusion from their societies. Another problem was that the Aboriginal people did not have practitioners of Aboriginal progeny. The problem of this, was that the non-Aboriginal was usually insensitive to their differing culture and social systems. The people of the Indian Act, in the 20th century, saw the healing methods as unreal and useless and this resulted in the outlaw of spiritual ceremonies. After all of the intensities, the encounters between the Non-Aboriginal and Aboriginal were usually confused with feelings of "suspicion, misunderstanding, resentment, and racism""(S. Hick. P.206). In the end, the feelings of aggravation came about when the Aboriginals left their communities for treatment in outside medical amenities.

I can not decide whether I am in agreement or disagreement with this section. As a First Nations youth,