The purpose of this study, prepared for the Native Women’s Association of Canada (NWAC) and funded by Health Canada First Nations and Inuit Health Branch, is to provide an exploratory investigation into the linkages and to begin a journey into making the connection between FASD, sexual exploitation, gangs, and extreme violence in the lives of young Aboriginal women. Emerging data from Aboriginal gang intervention and exit projects in Canada suggest that many women experience sexual slavery and extreme violence in gangs, and that a disproportionate number also suffer from Fetal Alcohol Spectrum Disorder. Although much more research is required, preliminary data point to the importance of developing prevention strategies targeted at addressing family violence, drug and alcohol abuse, poverty, the social determinants of health and the history of colonization of Aboriginal Peoples. This work should focus on the strength and resiliency of Aboriginal peoples.
The purpose of this article is to discuss the impacts of structural violence and its effects on Indigenous Peoples using Aboriginal People – The Indigenous Peoples of Canada, and the Canadian education system as the context for discussion. Due to the root causes of conflict and the nature of violence in Aboriginal contexts being structural, working towards positive peace based on a concept of human security is the best approach to managing Aboriginal youth violence. This approach is conducive to building a culture of peace which is consistent with Indigenous traditions. Alternative methods of formal education should be considered in Aboriginal / Indigenous contexts. These methods should be grounded in the traditions of local Indigenous groups providing a safe space for rediscovery and identity negotiation between tradition and contemporary society. The ability for Indigenous peoples to further their formal education has a profound impact on long term peace building activities. The link between education, poverty, and violence must be of primary consideration when designing peace building activities where Indigenous Peoples are involved.
This article describes the learning that took place in the context of a provincial family enhancement unit within an Aboriginal child welfare agency. Many benefits were identified for the workers, the families, and the relationship to the community. Most notable were the positive effects on non-Aboriginal government staff who were immersed in a more traditional Aboriginal agency. Key learnings include the importance of relationship in child welfare practice, the desire of child welfare workers for greater creativity in their responses to children and families and the need for more supportive leadership in the creation of the conditions necessary for this to happen. Recommendations are made to provincial officials to assist in the creation of such an environment.
This paper focuses on a recent qualitative study of the 1998 Indian Child Welfare Tribal State Agreement in Minnesota. The purpose of this study was to document the history of how American Indian women initiated legislative changes at the state level to strengthen the Indian Child Welfare law. This paper will identify the process used by these women and an American Indian workgroup and document the workgroup’s recommendations for other states and tribes interested in creating similar agreements.
My concern is these serious issues will continue to worsen, as a domino effect that our Ancestors have warned us of in their Prophecies (Arvol Looking Horse, May 2010). Aboriginal peoples have walked a long way through a landscape of loss and determination since early contact with Europeans. Today Indigenous authors, healers and spokespeople are asking our people to awaken fully and begin the process of reviving and practicing the seven sacred values that guided our ancestors and ensured that we might live today. The Prophesies and Creation stories contain the encouragement our people need to unburden themselves of deeply embedded historic trauma and loss. We have work to do; to tell our own stories, to actively participate in rescripting the narrative of our lives and representations, and to do this in our own voices (Nissley, 2009). This paper is a narrative of the historic challenges that have shadowed the many since ‘his-story’ began interspersed with the story of my own lived experience.
Indigneous peoples have increasingly called for disaggregated data to inform policy and practice and yet there has been very little discourse on how to “Indigenenize” quantitative research. This article provides a synopsis of Indigenous research goals before moving onto describe how quantitative research can be placed in an Indigenous envelope to advance Indigenous child health and welfare policy goals.
In this article, the author, establishes a knowledge set for Indigenous social work practice based on Indigenous wholistic theory. An overall framework using the circle is proposed and introduced followed by a more detailed and elaborated illustration using the four directions. The article identifies the need to articulate Indigenous wholistic theory and does so by employing a wholistic framework of the four directional circle. It then systematically moves around each direction, beginning in the east where a discussion of Spirit and Vision occurs. In the south a discussion of relationships, community and heart emerge. The western direction brings forth a discussion of the spirit of the ancestors and importance of Indigenous knowledge and Indigenous knowledge production. The northern direction articulates ideas surrounding healing and movements and actions that guide practice. Finally, the article begins with a discussion on all four directions together with a final examination of the center fire where all elements interconnect and intersect. Lastly, the article proclaims the existence of Indigenous wholistic theory as a necessary knowledge set for practice.
Colonization attempted to eradicate Indigenous knowledge and Indigenous Ways of knowing through coerced education, yet education may be the key to the healing journey for Aboriginal people in Canada. At present the educational system is not serving Aboriginal students well as measured by levels of student success. The integration of Indigenous knowledge, community and education increases the likelihood of success of students in educational settings and promotes healing from colonization. Research suggests that a community based model of education is not only appropriate for Aboriginal students but is likely to enhance their education by providing community controlled and culturally relevant experiences.
This paper is a reflective topical autobiography of a man seasoned by thirty years of community and crisis work. It has been written to encourage Aboriginal peoples to reflect on their lives and share their lived-experiences with others so that we can work together to break the colonial spell that has held so many hostage to their past.
Depuis plus de dix ans, de nombreux changements sont survenus au sein des communautés autochtones des Premières nations du Québec en matière d’éducation. L’analyse de la situation scolaire des Autochtones doit tenir compte de certaines composantes qui leur sont propres. Comprendre ces différentes composantes structurant la réussite éducative des élèves autochtones nécessite la présentation de multiples facteurs. Dans cet article, nous présentons les facteurs favorisant et inhibant la réussite scolaire des élèves autochtones.
Bien entendu, cet article ne prétend pas tracer un portrait exhaustif du parcours éducatif des élèves autochtones, ni élaborer sur toutes les dimensions existantes pour chaque nation. Il s’agit simplement de faire le point sur la réalité scolaire des Autochtones afin de mieux connaître et comprendre leur profil scolaire actuel.
Bien qu’il importe d’utiliser des instruments d’évaluation adaptés aux caractéristiques et à la réalité des communautés autochtones, l’absence de normes psychométriques pour ces communautés est fréquemment déplorée. Le but est de documenter la pertinence et l’utilité de l’instrument de dépistage des retards de développement Age and Stages Questionnaires (ASQ) utilisé par des enseignantes auprès d’enfants (n = 213) Mohawks du Québec âgés entre 29 et 60 mois. Au niveau de la consistance interne pour les quatre questionnaires étudiés, sept résultats révèlent des alphas de Cronbach inférieurs à 0,60 : « communication » (Q42), « motricité globale » (Q36 et Q42), « motricité fine » (Q42) et « aptitudes individuelles ou sociales » (Q36, Q42 et Q54) tandis que treize présentent des alphas de Cronbach variant entre 0,61 et 0,90. Globalement, le groupe de discussion réalisé auprès des enseignantes révèle leur appréciation de l’instrument et le fait que son utilisation apparaît approprié pour cette communauté.