The Indian removal policy, supported by President Andrew Jackson, was passed in 1830, forcing Native Americans from their ancestral lands in the eastern United States to territories west of the Mississippi River. Supporters claimed this would end conflict with settlers and protect Native culture from destruction, while opponents saw it as an unjust seizure of Native land. Despite treaties guaranteeing their territory and the Supreme Court's ruling recognizing their sovereignty.

This was the start of the displacement that Midwestern Indigenous students face as they are now. Their small reservations don't compare to the land they used to roam. Though supporters claim that it was to end the conflict with western settlers, which was a lie, and it would not be the first time it's happened. And this did a number on the integrity of Native American sovereignty.

DeFrees, Allison. “Indian Removal Act.” Indian Removal Act, Infobase 2006 American Indian History

In 1892, Colonel Richard H. Pratt introduced the idea of “killing the Indian, saving the man.” Through assimilation, they founded boarding schools like the Carlisle Indian Industrial School to erase Native culture and replace it with American values. Children were traditions and subjected to military-style disciplines and Christian indoctrination; the school’s harsh conditions, forced labor, and widespread disease led to countless deaths and lifelong trauma. Yet, some students turned their experiences into strength, forming new intertribal alliances and leading future Native rights movements. Though most schools eventually closed. But their legacy of culture loss and resilience continues to shape Native communities across the United States.

Indian Boarding schools are such a big part of our relatives' and ancestors' generational trauma; we still live with consequences like our language loss, loss of cultural connection, especially with indigenous students in urban areas, who have difficulty identifying with their culture. As an urban, impoverished student, I discovered that many of my classmates had no interest in learning their language or participating in their culture and community.  

Soonneborn, Liz. “Overtime: Native American Boarding School and Assimilation.” Native American Boarding Schools and Assimilation. Facts on file 2022

In this article written by ___, many Indigenous and non-indigenous researchers investigate how Reconciling land is a determinant of indigenous peoples' health. We learn how mental health impacts indigenous communities; they experience this through dispossession due to industrial resource development. The primary research was focused on indigenous peoples in settler colonial states and reported on mental health and industrial resources developments. They also focus on how indigenous peoples' relationship with the land was a key determinant of health and wellness. They stated that over 475 million indigenous people in 90 countries collectively occupy a quarter of the Earth's surface and steward over 80% of global biodiversity. Also stated how often indigenous communities are excluded forming meaningful involvement in the decision-making process about resource extraction or industrial projects. They are not involved in health impact assessment processes, which means that indigenous -specific dimensions of health can go underappreciated and unmeasured.

I felt this article demonstrates the scientific and data-based dyes for these things that native people have been fighting for. I 100% agree that our connection to land is one of our determinants of health. I enjoyed reading about Indigenous people from around the Philippines and South Sudan. I think that our connection to the land is such a huge part of our culture and traditions. As native people, we should have a say in the industrial productions that happen in our homeland. Overall, this article solidified the mental health effects of living off homeland and land being disrupted.

Indigenous communities and the mental health impacts of land dispossession related to industrial resource development: a systematic review

Ninomiya, Melody E Morton et al.

The Lancet Planetary Health, Volume 7, Issue 6, e501 - e517

This Research Log explores the positive relationship between access to green spaces or natural environments and people’s perceived health, mental health, resilience, and overall well-being. It specifically focuses on Canadian Indigenous youth populations and their social determinants of health. Exploring and researching where notions of land, health, and nature are cast across the borders of spiritual and cultural meanings/practices. They did this through the methods of photovoice and a modified version of Grounded Theory Methodology. Overall, this study explores urban indigenous youth perceptions of health and resilience over the course of a year with 38 in-depth interviews and strength-based analyses of indigenous and non-indigenous researchers who learned to be present in nature; in finding this space in complex urban environments, positive effects on indigenous youths, anxiety, depression, and aggression. 

As an Urban Indigenous young woman, living in the city for my whole life came with its changes. I was incredibly fortunate to have very supportive parents and uncles who valued the natural surroundings of the city of Albuquerque. I was no stranger to the Sandia Mountains or the Bosque. That connection that I built to nature at an early age alone helped me with my connection to the land. Even when away from the reservation, I learned important lessons about Mother Nature and Naabeehó Bináhásdzo. This enabled me to find peace in nature, no matter where I was. Reminding myself I have a space I  am welcome no matter where I am in the world if I treat the inhabitants and the land with respect. I feel this research is truly valuable and highlights a perfect example of an indigenous-founded mental health resource.

Hatala, Andrew R., et al. “Land and Nature as Sources of Health and Resilience Among Indigenous Youth in an Urban Canadian Context: A Photovoice Exploration.” BMC Public Health, vol. 20, no. 1, Apr. 2020, p. 538. https://doi.org/10.1186/s12889-020-08647-z.

This study explored why Asian Canadians underutilize mainstream mental health services by examining how they define and understand mental illness. Through interviews with 60 Asian Canadians in northern British Columbia, researchers identified six common ways participants described mental health problems: feeling a lack of purpose, loneliness, difficulty adjusting to a new environment, high anxiety, experiencing mental distress as physical (somatic) symptoms, and viewing mental illness as serious and possibly untreatable. Major barriers to accessing care included limited English proficiency, lack of familiarity with mainstream culture, stigma and shame surrounding mental illness, and experiences or fears of racial discrimination. Although research shows Asian immigrants experience mental health challenges at rates similar to Caucasian populations, they are more likely to delay, avoid, or prematurely end treatment. The study concludes that without greater cultural understanding, language accessibility, and culturally responsive services, many Asian Canadians will continue to remain outside mainstream mental health systems.

This study suggests that the underutilization of mental health services among Asian Canadians is not simply about access, but about meaning, culture, and trust. How mental illness is defined, often as loneliness, lack of purpose, adjustment stress, or even physical symptoms, shapes whether individuals see professional mental health care as relevant to their experiences. When distress is viewed as shameful, untreatable, or something to be handled privately within the family, seeking outside help can feel inappropriate or even harmful to one’s social identity. Language barriers, unfamiliarity with mainstream culture, and fears of discrimination further deepen the gap between need and service use. Together, these findings highlight that improving access is not just about increasing availability, but about creating culturally responsive systems that validate immigrants’ lived experiences, reduce stigma, and build genuine trust between communities and providers.

     Li, Han Z., and Annette J. Browne. “Defining Mental Illness and Accessing Mental Health Services: Perspectives of Asian Canadians.” Canadian Journal of Community Mental Health, vol. 19, no. 1, Apr. 2000, pp. 143–59. https://doi.org/10.7870/cjcmh-2000-0008.

This qualitative study examined why Syrian refugees and asylum seekers in Switzerland underuse mental health services despite experiencing high rates of depression, PTSD, and other mental health challenges due to trauma and post-displacement stress. Researchers interviewed Syrian refugees, Swiss healthcare providers, and other stakeholders to better understand barriers to care. The findings revealed both structural barriers, such as language difficulties, limited resources, referral requirements, and lack of awareness about services, and socio-cultural barriers, including stigma around mental health and a mismatch between refugees’ cultural expectations and the Swiss healthcare system. Socio-cultural barriers were perceived as especially significant. The study concludes that these obstacles have persisted over time and suggests that the mental healthcare system must become more flexible and innovative overall to better meet the needs of refugee populations.

What stood out to me most in this study is not just that Syrian refugees and asylum seekers face barriers to mental healthcare, but that many of those barriers are rooted in misunderstanding and disconnection. It feels powerful, and honestly frustrating, that even when services exist, people still cannot fully access them because of language gaps, stigma, or a system that does not reflect their lived experiences. The idea that socio-cultural barriers are even more significant than structural ones shows that mental health is not only about availability, but about trust, belonging, and feeling understood. To me, this study highlights how important it is for healthcare systems to listen directly to the communities they serve. Without that flexibility and cultural awareness, support systems risk existing in theory but not in practice.

This qualitative study explored how first-generation Somali-Australian women understand mental health and what barriers prevent them from seeking professional help. Through focus groups with 31 women, researchers found four major barriers: the influence of faith, stigma, mistrust of the Australian healthcare system, and denial of mental illness. Many participants described mental illness as a test or punishment from God, and traditional or religious remedies such as prayer were often preferred over Western treatment. Strong community stigma and shame, especially among older generations, discouraged open discussion and help-seeking. Mistrust of healthcare providers, fears of cultural misunderstanding, and practices such as sending youth back to Somalia (dhaqan celis) further contributed to the avoidance of formal services. The study concludes that improving mental health outcomes for Somali-Australians requires reducing stigma, increasing mental health literacy, building cultural competency among healthcare professionals, and integrating traditional and religious practices with Western mental health care.

This study really shows how complicated mental health can be when culture, faith, family, and history all intersect. For many Somali-Australian women, seeking help is not just about recognizing symptoms; it is about navigating community expectations, religious beliefs, and the fear of bringing shame to their families. Mental illness is sometimes understood as a spiritual test or a reflection of faith, which can make professional treatment feel unnecessary or even inappropriate. On top of that, mistrust of the healthcare system and fear of being misunderstood create even more distance from support. What stands out most is that these women are not rejecting help because they do not care about mental health, but because the systems around them often fail to feel safe, culturally respectful, or aligned with their values. The study makes it clear that real change requires listening to communities, honoring both traditional and medical approaches, and building genuine trust.

• This bill was proposed to strengthen care for Indigenous children, including mental health.

• It focuses on culturally appropriate services and youth resilience; it shows legislative attention to long-term prevention.

• It seeks to expand support for Indigenous children’s well-being, including mental health care, education access, and cultural resilience programs.

• The proposal aims to address disparities in health and developmental outcomes by funding culturally appropriate services.

                Spears, Nancy Marie. “Proposed Federal Bill Seeks Better Care of Indigenous Kids | the Imprint.” The Imprint, 10 Sept. 2025, imprintnews.org/top-stories/proposed-federal-bill-seeks-better-care-of-indigenous-kids/265459.

• Millions in tribal suicide prevention & mental health funding were cut in 2026.

• Programs that support youth mental health services were reduced or eliminated.

• This threatens local access to care and community supports.

• Recent federal budget cuts led to the elimination of multiple Indigenous health programs — including those focused on suicide prevention and mental health services.