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.
{"title":"If We Show Them Will They Come? Attitudes of Native American Youth Towards Higher Education","authors":"Emmerentine Oliphant, Sharon B. Templeman","doi":"10.7202/1069333AR","DOIUrl":"https://doi.org/10.7202/1069333AR","url":null,"abstract":"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.","PeriodicalId":44259,"journal":{"name":"First Peoples Child & Family Review","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45412269","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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.
{"title":"Family Counselling as Decolonization: Exploring an Indigenous Social-Constructivist Approach in Clinical Practice","authors":"S. Stewart","doi":"10.7202/1069330AR","DOIUrl":"https://doi.org/10.7202/1069330AR","url":null,"abstract":"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.","PeriodicalId":44259,"journal":{"name":"First Peoples Child & Family Review","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46797433","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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.
{"title":"In Consideration of the Needs of Caregivers: Grandparenting Experiences in Manitoba First Nation Communities","authors":"R. Eni, Carol D. H. Harvey, W. Phillips-Beck","doi":"10.7202/1069332AR","DOIUrl":"https://doi.org/10.7202/1069332AR","url":null,"abstract":"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.","PeriodicalId":44259,"journal":{"name":"First Peoples Child & Family Review","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42833431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Elaine Alec is from the Okanagan and Shuswap Nations and lives in Penticton, British Columbia. She has been actively involved in youth rights and movements for most of her life. For more information visit http://www.myspace.com/elainalec.
{"title":"POEM: Their Eyes","authors":"E. Alec","doi":"10.7202/1069325ar","DOIUrl":"https://doi.org/10.7202/1069325ar","url":null,"abstract":"Elaine Alec is from the Okanagan and Shuswap Nations and lives in Penticton, British Columbia. She has been actively involved in youth rights and movements for most of her life. For more information visit http://www.myspace.com/elainalec.","PeriodicalId":44259,"journal":{"name":"First Peoples Child & Family Review","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48955017","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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.
{"title":"The Frontline of Revitationalization: Influences Impacting Aboriginal Helpers","authors":"Suzy Goodleaf, Wanda Gabriel","doi":"10.7202/1069327AR","DOIUrl":"https://doi.org/10.7202/1069327AR","url":null,"abstract":"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.","PeriodicalId":44259,"journal":{"name":"First Peoples Child & Family Review","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46329796","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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.
{"title":"Knowledge Translation in a Community-Based Study of the Relations Among Violence Exposure, Post-traumatic Stress and Alcohol Misuse in Mi’kmaq Youth","authors":"M. Zahradnik, S. Stewart, D. Stevens, C. Wekerle","doi":"10.7202/1069334AR","DOIUrl":"https://doi.org/10.7202/1069334AR","url":null,"abstract":"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.","PeriodicalId":44259,"journal":{"name":"First Peoples Child & Family Review","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44233452","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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.
{"title":"First Nations Children Count: Enveloping Quantitative Research in an Indigenous Envelope","authors":"Cindy Blackstock","doi":"10.7202/1069337AR","DOIUrl":"https://doi.org/10.7202/1069337AR","url":null,"abstract":"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.","PeriodicalId":44259,"journal":{"name":"First Peoples Child & Family Review","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42485692","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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.
{"title":"Culturally Restorative Child Welfare Practice - A Special Emphasis on Cultural Attachment Theory","authors":"Estelle Simard","doi":"10.7202/1069329AR","DOIUrl":"https://doi.org/10.7202/1069329AR","url":null,"abstract":"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.","PeriodicalId":44259,"journal":{"name":"First Peoples Child & Family Review","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41865314","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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.
{"title":"Using a Narrative Approach to Understanding the Frontline Practices and Experiences of Aboriginal and Non-Aboriginal Child Protection Workers","authors":"S. Pooyak, Yvonne Gómez","doi":"10.7202/1069326ar","DOIUrl":"https://doi.org/10.7202/1069326ar","url":null,"abstract":"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.","PeriodicalId":44259,"journal":{"name":"First Peoples Child & Family Review","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46227788","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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