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This article reflects on the use of narrative analysis in understanding the experiences of two women, one Aboriginal and the other non-Aboriginal, each practicing in child welfare environments opposite of their cultural identities and worldviews.

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Over the past two decades Aboriginal people have been transforming family, community and national life. With a fierce determination a movement that motivates change to heal destructive colonial and abusive patterns that has been simmering. On the front line of this movement are our elders, healers, counselors, social workers, police, teachers and faith keepers. The challenges facing the front line workers are very personal and at times political. This article seeks to shed light on the challenges of those on the front line of revitalization. It is based on the authors' experiences and observations of Aboriginals professionals and para-professionals (helpers) who are employed in their home communities, and highlights the specific influences they often face on a daily basis.

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The magnificent voices of Indigenous women who want to restore, preserve and extend the beauty of Indigenous culture must be relocated and honoured as the last best hope of escaping the tragic impacts of colonization. This paper started as an exploration of New Zealand Indigenous scholar Irihapeti Ramsden’s extraordinary efforts to imbed Cultural Safety as a foundation for nursing training and unity of purpose for all community helpers to alter the trajectory of colonization and its tragic impacts on Indigenous peoples. It morphed into a celebration of the powerful ‘reflective topical auto-biographies’ or meta-narratives of adaptability and resilience all Indigenous people need to share as we recover and heal from intergenerational traumas inflicted in the name of civilization and racial supremacy. Transformative change starts with self discovery as Irihapeti Ramsden taught her student nurses. Women and children are the most poignant victims of that foolish colonial project and their survival stories can lead all humanity back to respectful and loving sustainability. Indigenous women’s resilience stories need a special space in academic literature. Their enduring women-spirit has always guided this First Nations to be better first as an Indigenous man and more importantly as a human being. Irihapeti Ramsden’s journey to put Cultural Safety out there in mainstream academia began with a powerful reflective inner healing journey. Her life and work was a remarkable gift to all. The title of this paper derives from Section Three of her PhD thesis. It must be shared throughout all the worlds’ spaces in need of decolonization. Her ultimately political meta-narrative to alter ignorance and arrogance within education, government and society is one all Indigenous writers and scholars must study and articulate across often culturally unsafe places and spaces within Canada’s colleges and universities.

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A research project was implemented through the use of qualitative secondary data analysis to describe a theory of culturally restorative child welfare practice with the application of cultural attachment theory. The research documented 20 years of service practice that promoted Anisinaabe cultural identity and cultural attachment strategies, by fostering the natural cultural resiliencies that exist within the Anishaabe nation. The research brings a suggested methodology to child welfare services for First Nation children the greater the application of cultural attachment strategies the greater the response to cultural restoration processes within a First Nation community.

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In Canada, Indigenous peoples’ lives are shaped by relationships with their families. These relationships are defined by traditional Indigenous conceptions of connectedness with the earth, communities, and the many relations that occur within these contexts and are based on what is termed Indigenous ways of knowing. These relationships are also described through a concept of Western social constructivism. Social constructivism is an ideal mate for Indigenous ways of knowing in the practice of family counseling because it recognizes the importance of culture and context in understanding what occurs in human interactions when constructing knowledge based on this understanding. Indigenous ways of knowing have been of recent and growing interest to family mental health practitioners and policy makers who are seeking to support clients in decolonization processes. Family service providers who work in a Western social service or health care setting have an interest in exploring forms of sociocultural theory and practice, such as Indigenous ways of knowing, in order to address and further the practitioner-family interaction and to benefit both individuals and communities in a responsible and sustainable manner. Using current and historical literature, this article presents a summary of issues and guidelines for a hybrid approach that brings together Western and Indigenous approaches for family service workers (such as counselors, social workers, psychologists, and psychiatrists), and a set of guidelines for practical application. Implications of how these practices can positively impact and promote community mental health in the current climate of recovery from colonialism and cultural genocide are presented.

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With increasing numbers of immigrants entering Canada over the past several decades, educators have become more sensitive to the various genres of communication competence and discourse patterns within a given culture. This is especially true for the Aboriginal students struggling to acclimate into Western curricula. The purpose of this study was to explore Aboriginal mothers’ perspectives on language acquisition for their children. Thirty Dene speaking mothers from a northern first nation community were administered a survey in a face to face format. The survey was replicated in part from previous studies on language acquisition of cultural groups in Canada. This paper will describe the challenges in trying to adapt such a survey, including issues of administration, translation, and survey validity and reliability. Challenges in adhering to Western research standards while displaying cultural sensitivity to its participants by way of acknowledging the community’s indigenous knowledge and English as an alternative language (EAL) issues are discussed.

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Grandparents are valued in traditional and contemporary Aboriginal societies. In this paper we summarize traditional knowledge from Manitoba Aboriginal experiences, and we provide data from contemporary on-reserve grandmothers. Data for this study were collected in 2007 in 16 First nations Manitoba communities. Open-ended semi-structured in-person interviews were conducted in maternal-child centers that provide programs for developmental health for children and their parents (prenatal to age 6). Of the 100 people interviewed, ten of those were grandmothers, and their stories are analyzed in this paper. Results showed that grandmothers provided cultural transmission to subsequent generations, ensured child safety, provided acceptance and care for grandchildren, were challenged by inadequate and unsafe housing and communities, had difficulty proving educational supports for grandchildren, were supported by a network of kin, found community support inconsistent, needed to make a living, and needed more health supports. Implications for policy and research are given at the end of the paper.

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Indigenous health research should reflect the needs and benefits of the participants and their community as well as academic and practitioner interests. The research relationship can be viewed as co-constructed by researchers, participants, and communities, but this nature often goes unrecognized because it is confined by the limits of Western epistemology. Dominant Western knowledge systems assume an objective reality or truth that does not support multiple or subjective realities, especially knowledge in which culture or context is important, such as in Indigenous ways of knowing. Alternatives and critiques of the current academic system of research could come from Native conceptualizations and philosophies, such as Indigenous ways of knowing and Indigenous protocols, which are increasingly becoming more prominent both Native and non-Native societies. This paper contains a narrative account by an Indigenous researcher of her personal experience of the significant events of her doctoral research, which examined the narratives of Native Canadian counselors’ understanding of traditional and contemporary mental health and healing. As a result of this narrative, it is understood that research with Indigenous communities requires a different paradigm than has been historically offered by academic researchers. Research methodologies employed in Native contexts must come from Indigenous values and philosophies for a number of important reasons and with consequences that impact both the practice of research itself and the general validity of research results. In conclusion, Indigenous ways of knowing can form a new basis for understanding contemporary health research with Indigenous peoples and contribute to the evolution of Indigenous academics and research methodologies in both Western academic and Native community contexts.

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In 2004, our research group was invited to continue a research partnership with a Nova Scotian Mi’kmaq community that was concerned about the causes of and interventions for adolescent alcohol misuse in their community. While our previous collaborative research focused on reducing adolescent alcohol misuse by targeting motivations for drinking that were personality specific (see Mushquash, Comeau, & Stweart, 2007), the more recent collaboration sought to investigate the possible relationship between exposure to violence, post-traumatic stress, and alcohol misuse. The present paper outlines the steps involved in gaining community consent, the plan for results sharing, the tangible benefits to the community that have been documented, and future directions and lessons learned. The paper will demonstrate how the principles of Knowledge Translation (CIHR, 2006) provide a framework for this process.

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This paper presents one model for building and sustaining a research partnership between researchers and professional staff in child protection (CPS) agencies. The Maltreatment and Adolescent Pathways (MAP) study was designed to assess the health and well-being of the population of adolescents involved in the child welfare system of a major urban area. The study involved the collaboration between university based researchers and a range of child welfare staff, from administration to front-line workers. A key factor supporting collaboration was reciprocity with expertise, with CPS practitioner knowledge yielding intervention-relevant study queries and constructs, and researcher knowledge on health content and best practices yielding tailored training opportunities and increased climate for knowledge uptake. The MAP study combined a Participatory Action Research (PAR) model with a traditional, scientific positivist model, including the scientific elements of standardized measures, explicit evaluation of the participatory process, and research impact on the community members. This study: 1) provides information on the process of creating effective researcher-CPC agency partnerships, 2) considers key ethics issues, such as the participant’s reactivity to research of child welfare- involved clients, and 3) examines the implications of implanting a PAR approach in research with Aboriginal CPS agencies, as per the required use of the Canadian Institutes of Health Research (CIHR) Guidelines for Health Research Involving Aboriginal People for future community- university partnerships.

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This paper is a beginning point for discussing what the literature states about parents’ involvement in their children’s mathematics education. Where possible it will focus on Torres Strait Islander Peoples. Little is known about how Torres Strait Islander parents approach their children’s learning of mathematics and how important early mathematics is to mothers. What is known is that is they are keen for their children to receive an education that provides them with opportunities for their present and future lives. However, gaining access to education is challenging given that the language of instruction in schools is written to English conventions, decontextualised and disconnected from the students’ culture, community and home language. This paper discusses some of the issues raised in the literature about what parents are confronted with when making decisions about their children’s education.

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Indigenous peoples repeatedly call for disaggregated data describing their experience to inform socio-economic and political policy and practice change (United Nations Permanent Forum on Indigenous Issues, 2003; UNICEF, 2003; Rae & the Sub Group on Indigenous Children and Youth, 2006). Although there has been significant discourse on the destructive historical role of western research with Indigenous communities (RCAP, 1996; Smith, 1999; Schnarch, 2004) and more recently on cultural adaptation of qualitative research methods (Smith, 1999; Bennet, 2004; Kovach, 2007), there has been very little discussion on how to envelope western quantitative social science research within Indigenous ways of knowing and being. This paper begins by outlining the broad goals of Indigenous research before focusing on how quantitative research is used, and represented, in the translation of Indigenous realities in child health and child welfare. Given the rich diversity of Indigenous peoples and their knowledges, this paper is only capable of what respected Indigenous academic Margo Greenwood (2007) would term “touching the mountaintops’ of complex and sacred ideas.

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Canadian Indigenous scholars valiantly search for stores of resilience and strength in contemporary Canada to demystify the tragic place of Indians in Canada. It is very much a journey of self-discovery and recovery of a positive identity and lost human dignity that allows the restoration of pride to succeed with the gifts Creation provides to Indigenous peoples. Cook- Lynn (2007) addresses this quest to locate safe places of connecting to those stories in her important work Anti-Indianism in Modern America: Voice from Tatekeya’s Earth, where she writes about the obligation of Indigenous scholars to project strong voices to people who “believe in the stereotypical assumption that Indians are ‘damned’.. vanished, or pathetic remnants of a race” and “let’s get rid of Indian reservations” or “let’s abrogate Indian treaties.” Instead of feeling inspired to find places of good will far too much energy is sapped escaping spaces of hate, indifference and inexcusable innocence. The cultural, historical and social confusion of a one-sided portrayal of Canadian colonization creates for researchers/witnesses at all levels of education huge gaps in understanding the unresolved pain and injury of Canada’s colonial past on Canada’s First Nations. Indigenous peoples are invisible in most areas of academic study, normally relegated to special programs like Aboriginal Studies as if Indigenous world-views, knowledge, culture and vision for Canada’s future required mere comma’s in course material that feel like “oh yea, then there are aboriginal people who feel” that stand for inclusion but feel like after thoughts only if a visible “Indian” finds a seat in the class. Indigenous students’ experience within the academy has is often a ‘Dickenish’ tale. It is a tale of two extremes; the best of times and the worst of times mostly simultaneously as each glorious lesson learned carries the lonely burden of responsibility to challenge the shame and humiliation of each racist, ignorant and arrogant colonial myth perpetuated. Like Oliver Twist we want more. This paper was conceived out of an invitation by Indigenous author Lee Maracle at the 2009 University of Toronto SAGE (Supporting Aboriginal Graduate Enhancement) writing retreat where Lee and the Cree Elder Pauline Shirt spun webs of stories to encourage Indigenous scholars to explore and express our survival of vicious, traumatic and intentional cultural upheavals.

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The purpose of this article is to describe programs and strategies dissuasive of Aboriginal youth gang involvement. Individual approaches target areas such as antisocial behavior, personal challenges, and negative thinking patterns. Family-orientated approaches reaffirm family values as a means to deter youth from gang association. Providing positive opportunities for youth to interact with community role models and to partake in community programs are also dissuasive to the proliferation of Aboriginal youth gangs. Although information herein is intended to tackle Aboriginal youth gang issues, it can also be useful in addressing peripheral social issues within communities, in general.

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This article documents the development of the newly launched Indigenous Child Welfare Research Network in British Columbia. This Network is a provincial association of researchers, service providers, community members and policy makers with an interest in using Indigenous research in the transformation of child and family services. Rooted in a vision for healing and the inclusion of diverse voices, Network Initiatives seek to reclaim Indigenous ways of knowing and doing and reposition them at the core of child and family wellness initiatives. The Network provides a space for critical dialogue about Indigenous research, as well as opportunities for researched-related training, knowledge transmission and resource sharing.