By Ramona Alaggia PhD, Cathy Vine
Violence in households and intimate relationships impacts an important share of the population―from very youngsters to the elderly―with far-reaching and infrequently devastating effects. Cruel yet no longer Unusual attracts at the services of students and practitioners to provide readers with the most recent examine and brooding about the historical past, stipulations, and influence of violence in those contexts. For this new version, chapters were up-to-date to mirror adjustments in information and laws. New chapters contain an exam of trauma from a neurobiological viewpoint; a serious research of the “gender symmetry debate,” a debate that questions the gendered nature of intimate violence; and an essay at the heritage and evolution of the women’s circulation devoted to addressing violence opposed to ladies, which advances theoretical advancements that remind readers of the breadth of inclusivity that are supposed to be on the center of operating during this box.
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Additional resources for Cruel but Not Unusual: Violence in Canadian Families, 2nd Edition
In doing so, they learned that they were not alone, that they were not the cause of their parents’ actions, and that breaking the silence helped to change how they felt about themselves. Activities for the children’s circles were developed around the goals and objectives of the program, which included: • development of self-esteem and a positive Aboriginal identity; • appropriate expression of feelings; • safety in the home and the community; • letting go of self-blaming attitudes around issues related to family violence; • healthy ways of coping with problematic situations; • resolving conflicts without violence; • incorporating traditional teachings, values, and practices in their lives; • effective communication.
24 Baskin / Systemic oppression, violence, and healing [ i–1 ] Specific practices of assimilation were the outlawing of traditional Aboriginal ceremonies, the enforced training of men to become farmers and women to become domestics, and a systematic indoctrination of Christian theory and practice through the residential school system. The establishment of residential schools was rationalized by the assertion that these institutions would make Aboriginal children competitive with whites—moral, industrious, and self-supporting.
In addition, many young Aboriginal people do not fully know their heritage and culture. Particularly in urban areas, they are socialized to view themselves as part of a white, Anglo culture, yet are not accepted or find it difficult to relate to this dominant culture. This often results in an identity conflict. Furthermore, Aboriginal children may grow up with the perception that being Aboriginal is equated with poverty, powerlessness, substance abuse, and violence. A healing process for children needs to include both immediate assistance and long term education.