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Reconstructing Aboriginal Identity and the Meaning of the Body in Blood Donation Decisions

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Abstract

Ethno-cultural disparities in blood and tissue donation patterns have been described as an emergent challenge in the context of the transfusion medicine literature (Boulware et al. in Med Care 40(2):85–95, 2002; Molzahn et al. in Nephrol Nurs J 30(1):17–26, 2003, Can J Nurs Res 36(4):110–128, 2004). In the North American context, much has been written about blood and tissue donation patterns among different religious and cultural groups within the United States. However, there are few available statistics or descriptive research that discusses blood donation decisions among Aboriginal Canadians. In 2001, Aboriginal Canadians represented approximately 4.1 % of the total Canadian population, or 1.1 million persons (Birn et al., in Textbook of international health: global health in a dynamic world. Oxford University Press, New York, NY, 2009). Comparatively, Canada Blood Services reports that Aboriginal Canadians represent only 0.9% of registered donors (Canadian Blood Services 2011a). These low donation patterns suggest that blood donation choice among Aboriginal Canadians requires better understanding. This paper discusses several factors that may influence Aboriginal health choices, specifically those associated with blood donation decision-making. Several influential factors will be discussed, including: the meaning of the body and its parts in relationship to the interconnectedness of all things (religio-cultural), the reflexivity of choice and control (political), and relationships with others (social).

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Notes

  1. The term Aboriginal People is a collective term encapsulating the Inuit, First Nations and Métis peoples of Canada. These broad subdivisions of Aboriginal identity represent general perceptions of the commonalities shared between different people. Contained within these subsets are numerous and diverse subcommunities, representing various archipelagos of Canadian Aboriginal identity. Additionally, the term non-Aboriginal is a general term used in the context of this paper to denote those who do not self-identify as an Aboriginal person. This distinction is used as a general identifier and is not meant to suggest that a non-Aboriginal person does not derive from Aboriginal decent; these distinctions serve solely as general terms to provide a degree of structure to the proceeding arguments. In reality, these divisions are socially constructed modes of classification that convey meaning only as a result of their contextual significance.

  2. To view the image: http://www.gallery.ca/en/see/collections/artwork.php?mkey=41854.

  3. Ironically, the Canadian Inuit were also among the last Aboriginal communities to receive federally delivered and organized medical services (Waldram et al. 2006).

  4. To view the image: http://www.gallery.ca/en/see/collections/artwork.php?mkey=98926.

  5. To view the image: http://www.gallery.ca/en/see/collections/artwork.php?mkey=40446.

  6. Although everything is connected, and all living things are equal, the Anishinaabe believe that the most important relationship is the one between humans and the spirit world (Simpson 2000). This belief is shared by other communities of Aboriginal Canadians (Simpson 2000).

  7. Elders are respected and knowledgeable individuals (Chute 2002) within the Aboriginal Community structure.

  8. To view the image: http://www.gallery.ca/en/see/collections/artwork.php?mkey=102246.

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  1. Department of Health, Aging and Society, McMaster University, 1280 Main St. West, KTH 226, Hamilton, ON, L8S 4M4, Canada

    Stacey A. Hawkins & James Gillett

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  1. Stacey A. Hawkins
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  2. James Gillett
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Correspondence to Stacey A. Hawkins.

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Hawkins, S.A., Gillett, J. Reconstructing Aboriginal Identity and the Meaning of the Body in Blood Donation Decisions. J Relig Health 54, 1286–1301 (2015). https://doi.org/10.1007/s10943-014-9879-2

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