Journal articles on the topic 'Aboriginal and non-Aboriginal relationships'
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Caufield, Catherine. "Aboriginal-non-Aboriginal Relationships: A Focus on Healing." Religious Studies and Theology 37, no. 2 (November 8, 2018): 141–46. http://dx.doi.org/10.1558/rsth.37549.
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Helmus, Leslie, Kelly M. Babchishin, and Julie Blais. "Predictive Accuracy of Dynamic Risk Factors for Aboriginal and Non-Aboriginal Sex Offenders." International Journal of Offender Therapy and Comparative Criminology 56, no. 6 (August 4, 2011): 856–76. http://dx.doi.org/10.1177/0306624x11414693.
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Although Aboriginal offenders are overrepresented in Canadian prisons, there is limited research examining the extent to which commonly used risk factors and risk scales are applicable to Aboriginals. Aboriginal ( n = 88) and non-Aboriginal ( n = 509) sex offenders on community supervision were compared on the dynamic risk factors of STABLE-2007. Data on sexual, violent, any crime, and any recidivism (including breaches) were collected with an average follow-up of 3.4 years. Aboriginal offenders scored significantly higher than non-Aboriginal offenders on STABLE-2007 total scores and on several items measuring general criminality. STABLE-2007 did not significantly predict recidivism with Aboriginal offenders (although it did for non-Aboriginals). The general antisociality items were generally significantly less predictive for Aboriginals than non-Aboriginals, whereas items assessing sexual self-regulation and relationship stability predicted similarly for both groups. These exploratory results suggest that Aboriginal sex offenders are a higher-needs group but that some STABLE-2007 items are not predictive with this population.
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Malloy, Jonathan. "Double Identities: Aboriginal Policy Agencies in Ontario and British Columbia." Canadian Journal of Political Science 34, no. 1 (March 2001): 131–55. http://dx.doi.org/10.1017/s0008423901777840.
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This article argues that provincial government units for Aboriginal affairs in Ontario and British Columbia have ''double identities'' stemming from contradictory mandates anchored in two different policy communities. Aboriginal policy agencies act as Crown negotiators with Aboriginal nations over land claims and self-government, but are also responsible for co-ordinating government policies affecting Aboriginals. Consequently, they interact with two different policy communities. One involves economic and resource ministries, which engage in a pressure pluralist relationship with Aboriginal groups. The second involves social policy ministries who engage in more clientele pluralist relationships with Aboriginals. Consequently, Aboriginal policy agencies display different identities and play different and sometimes contradictory roles. These ''double identities'' illustrate the complexity and contradictions of provincial-Aboriginal relations in Canada.
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Hazlehurst, Kayleen M. "Alcohol, Outstations and Autonomy: An Australian Aboriginal Perspective." Journal of Drug Issues 16, no. 2 (April 1986): 209–20. http://dx.doi.org/10.1177/002204268601600208.
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It has been argued that a variety of pressures—a history of colonial exploitation, socio-economic decline, and psycho-environmental factors—have contributed to Aboriginal alcoholism and alcohol related crime. Other analyses have connected Aboriginal drinking patterns with a well established set of social relationships which support and continue to maintain Aboriginal life-style alcoholism. In the search for effective and long-term “solutions” to this addiction the author urges a deeper understanding of Aboriginal drinking relationships and the potential of these relationships to offer real rehabilitative alternatives for Aboriginals.
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Wright, Michael, Aunty Getta, Aunty Green, Uncle Kickett, Aunty Kickett, Aunty McNamara, Uncle McNamara, et al. "Co-Designing Health Service Evaluation Tools That Foreground First Nation Worldviews for Better Mental Health and Wellbeing Outcomes." International Journal of Environmental Research and Public Health 18, no. 16 (August 13, 2021): 8555. http://dx.doi.org/10.3390/ijerph18168555.
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It is critical that health service evaluation frameworks include Aboriginal people and their cultural worldviews from design to implementation. During a large participatory action research study, Elders, service leaders and Aboriginal and non-Aboriginal researchers co-designed evaluation tools to test the efficacy of a previously co-designed engagement framework. Through a series of co-design workshops, tools were built using innovative collaborative processes that foregrounded Aboriginal worldviews. The workshops resulted in the development of a three-way survey that records the service experiences related to cultural safety from the perspective of Aboriginal clients, their carer/s, and the service staff with whom they work. The surveys centralise the role of relationships in client-service interactions, which strongly reflect their design from an Aboriginal worldview. This paper provides new insights into the reciprocal benefits of engaging community Elders and service leaders to work together to develop new and more meaningful ways of servicing Aboriginal families. Foregrounding relationships in service evaluations reinstates the value of human connection and people-centred engagement in service delivery which are central to rebuilding historically fractured relationships between mainstream services and Aboriginal communities. This benefits not only Aboriginal communities, but also other marginalised populations expanding the remit of mainstream services to be accessed by many.
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Dalley, Cameo. "Love and the stranger: Intimate relationships between Aboriginal and non-Aboriginal people in a very remote Aboriginal town, northern Australia." Australian Journal of Anthropology 26, no. 1 (January 28, 2015): 38–54. http://dx.doi.org/10.1111/taja.12119.
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Spillet, Peter. "Aboriginal and Makassan relationships." Beagle : Records of the Museums and Art Galleries of the Northern Territory 6, no. 1 (December 1989): 241–43. http://dx.doi.org/10.5962/p.262851.
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Milner, Lisa. "“An Unpopular Cause”: The Union of Australian Women’s Support for Aboriginal Rights." Labour History 116, no. 1 (May 1, 2019): 167–88. http://dx.doi.org/10.3828/jlh.2019.8.
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The Union of Australian Women (UAW) was a national organisation for left-wing women between World War II and the emergence of the women’s liberation movement. Along with other left-wing activists, UAW members supported Aboriginal rights, through their policies, publications and actions. They also attracted a number of Aboriginal members including Pearl Gibbs, Gladys O’Shane, Dulcie Flower and Faith Bandler. Focusing on NSW activity in the assimilation period, this article argues that the strong support of UAW members for Aboriginal rights drew upon the group’s establishment far-left politics, its relations with other women’s groups and the activism of its Aboriginal members. Non-Aboriginal members of the UAW gave practical and resourceful assistance to their Aboriginal comrades in a number of campaigns through the assimilation era, forming productive and collaborative relationships. Many of their campaigns aligned with approaches of the Communist Party of Australia and left-wing trade unions. In assessing the relationship between the UAW and Aboriginal rights, this article addresses a gap in the scholarship of assimilation era activism.
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Phillips, Murray G., and Gary Osmond. "Tensions, Complexities, and Compromises." Journal of Sport History 48, no. 2 (July 1, 2021): 118–34. http://dx.doi.org/10.5406/21558450.48.2.03.
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Abstract Researching and writing about Aboriginal sport history is one of the most challenging, and rewarding, opportunities of our scholarly careers. It is challenging because non-Aboriginal people must engage with ontological, epistemological, theoretical, empirical, and methodological issues and ideas that often exist outside traditional Western conventions. Challenges for male scholars escalate in attempting to represent the experiences of Aboriginal sportswomen. Not only do we need to engage with racial theories and gender analysis, as Susan Birrell has done throughout her career, but it involves consciously creating narratives from the outside as non-Aboriginal men with all the boundaries and limitations this situation imposes. The final layer of complexity is that Aboriginal history-making involves appropriate recognition of, and involvement with, Aboriginal people, and creating reciprocal relationships and practices that are community-driven. We address these issues through a case study of the Marching Girls from the Aboriginal settlement of Cherbourg in Queensland, Australia.
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Waechter, Randall, Eman Leung, Christine Wekerle, and Marlyn Bennett. "Cannabis Use Among Aboriginal Youth in the Non-Aboriginal Child Protection Services System." First Peoples Child & Family Review 6, no. 1 (May 4, 2020): 114–25. http://dx.doi.org/10.7202/1068900ar.
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The social, cultural and political contexts of vulnerability need to be considered in defining, understanding, and reducing substance abuse among maltreated youth with an Aboriginal background (MacNeil, 2008; Tatz, 1999). Aboriginal cultures tend to incorporate an ideology of collectivism that manifests in shared childrearing responsibilities within aboriginal families and communities (e.g., Dilworth-Anderson & Marshall, 1996). As such, Aboriginal children may identify with multiple and equally important attachment figures, and be more accepting of multiple caring adult guardians who can direct them away from risky behaviour (Christensen & Manson, 2001). We examined the relationship between cannabis use and reported identification with a caseworker among youth-identified Aboriginal and non-Aboriginal adolescents randomly drawn from the active caseload of a large urban non-Aboriginal Child Protection Services (CPS) system. While an Aboriginal-specific child welfare agency exists in this catchment area, youth need to be identified as Aboriginal to be involved in that system and some youth with Aboriginal heritage inevitably end up in non-Aboriginal CPS agencies. There were no significant differences in rates of maltreatment, trauma symptomatology, or overall cannabis use between Aboriginal and non-Aboriginal youth in this study. However, Aboriginal youth who reported a more negative (i.e., low) identification with their caseworker were five times more likely to use cannabis in the past 12 months compared to Aboriginal youth who reported a more positive (i.e., medium-high) identification with their caseworker. These results suggest that having a moderate-to-high positive identification with caseworker may be a protective factor in regard to abstinence from cannabis use among Aboriginal and non-Aboriginal youth in the non-Aboriginal CPS system.
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Rabuco, Lucila B., Ingrid H. E. Rutishauser, and Mark L. Wahlqvist. "Dietary and plasma retinol and beta‐carotene relationships in Filipinos, non‐aboriginal and aboriginal Australians." Ecology of Food and Nutrition 26, no. 2 (September 1991): 97–108. http://dx.doi.org/10.1080/03670244.1991.9991193.
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Wright, Michael, Alex Brown, Patricia Dudgeon, Rob McPhee, Juli Coffin, Glenn Pearson, Ashleigh Lin, et al. "Our journey, our story: a study protocol for the evaluation of a co-design framework to improve services for Aboriginal youth mental health and well-being." BMJ Open 11, no. 5 (May 2021): e042981. http://dx.doi.org/10.1136/bmjopen-2020-042981.
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IntroductionMainstream Australian mental health services are failing Aboriginal young people. Despite investing resources, improvements in well-being have not materialised. Culturally and age appropriate ways of working are needed to improve service access and responsiveness. This Aboriginal-led study brings Aboriginal Elders, young people and youth mental health service staff together to build relationships to co-design service models and evaluation tools. Currently, three Western Australian youth mental health services in the Perth metropolitan area and two regional services are working with local Elders and young people to improve their capacity for culturally and age appropriate services. Further Western Australian sites will be engaged as part of research translation.Methods and analysisRelationships ground the study, which utilises Indigenous methodologies and participatory action research. This involves Elders, young people and service staff as co-researchers and the application of a decolonising, strengths-based framework to create the conditions for engagement. It foregrounds experiential learning and Aboriginal ways of working to establish relationships and deepen non-Aboriginal co-researchers’ knowledge and understanding of local, place-based cultural practices. Once relationships are developed, co-design workshops occur at each site directed by local Elders and young people. Co-designed evaluation tools will assess any changes to community perceptions of youth mental health services and the enablers and barriers to service engagement.Ethics and disseminationThe study has approval from the Kimberley Aboriginal Health Planning Forum Kimberley Research Subcommittee, the Western Australian Aboriginal Health Ethics Committee, and the Curtin University Human Research Ethics Committee. Transferability of the outcomes across the youth mental health sector will be directed by the co-researchers and is supported through Aboriginal and non-Aboriginal organisations including youth mental health services, peak mental health bodies and consumer groups. Community reports and events, peer-reviewed journal articles, conference presentations and social and mainstream media will aid dissemination.
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Lee, Danica, and John Poulsen. "Aboriginal Graduate Student and a Non-Aboriginal Faculty Supervisor: A Relationship Examined." First Peoples Child & Family Review 11, no. 1 (May 20, 2021): 38–48. http://dx.doi.org/10.7202/1077491ar.
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This article investigates and shares the elements of a successful working relationship between an Aboriginal graduate student and a non-Aboriginal faculty supervisor. In order to explore the emerging relationship, each author reflected on the experience by recording weekly journal entries and examining supporting literature. Through examination of the literature and their own metacognition, the authors came to the realization that theirs’ was a productive and enjoyable relationship due in large part to mutual respect and consistent back and forth feedback.
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Manley-Casimir, Kirsten. "Toward a Bijural Interpretation of the Principle of Respect in Aboriginal Law." McGill Law Journal 61, no. 4 (December 22, 2016): 939–77. http://dx.doi.org/10.7202/1038493ar.
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Aboriginal law disputes are disputes that arise in the spaces between Indigenous and non-Indigenous societies. To date, the Supreme Court of Canada has resolved Aboriginal law disputes under section 35 by relying heavily on the common law to the exclusion of Indigenous legal traditions and principles. In this article, the author argues that applying a bijural interpretation of the principle of respect provides a promising pathway forward in resolving Aboriginal law disputes in a way that supports the grand purpose of section 35 of the Constitution Act, 1982—reconciliation. The author discusses the principle of respect by considering both non-Indigenous and Indigenous theories to propose a robust conception of respect to guide Aboriginal law jurisprudence. She then suggests three ways to implement the principle of respect in the intercultural relationship: (1) making interdependence and relationships primary; (2) rejecting colonial attitudes and stereotypes of Indigenous peoples; and (3) creating political and legal space for the expression and flourishing of cultural difference.
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Whitley, Jessica. "Supporting Educational Success for Aboriginal Students: Identifying key influences." Articles 49, no. 1 (July 3, 2014): 155–81. http://dx.doi.org/10.7202/1025776ar.
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The academic difficulties experienced by many Aboriginal (First Nations, Métis, Inuit) students in Canada have been well-documented. Indicators such as school persistence and post-secondary enrollment are typically far lower for Aboriginal students as a group compared to non-Aboriginal students. Identifying facilitators of success is key to improving the academic experiences of Aboriginal students. Accordingly, the objective of the current study was to identify influential factors related to the educational success of Aboriginal students, from the perspective of students and teachers, through the lens of Bronfenbrenner’s (1995) “Bioecological Model.” The insights of participants spoke to the importance of relationships, self-concept and academic expectations, the relevance of the school curriculum, and academic aspirations as factors influencing educational success.
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Gebert, Philip T. "The Inequitable Political Pillars of Canada’s Founding Nations." Federalism-E 21, no. 2 (May 1, 2020): 90–104. http://dx.doi.org/10.24908/fede.v21i2.13989.
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In conceptualising the Canadian federation and the driving force behind the state’s development, Peter H. Russel frames it as the conciliation of interests in the relationship between the three founding nations – Aboriginals, Anglophones, and Francophones. As the recent nation-wide demonstrations against the Coastal Link pipeline trespassing on Wet’suwet’en land has demonstrated, they are far from equal partners. The incident is indicative of a broader trend of the non-Aboriginal nations creating an environment that obstructs and disincentives Aboriginal participation in the daily functioning of Canadian society, politics being no exception. This exclusion is much to the detriment to the strength of Canadian society. Accordingly, this paper examines Aboriginal absenteeism from Canadian politics as to identify the obstacles to their meaningful political participation with the wider aim of aiding the redefining of the relationship between the founding nations that recognises the Aboriginal nation as an equal partner.
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McGregor, Deborah. "Indigenous knowledge in sustainable forest management: Community-based approaches achieve greater success." Forestry Chronicle 78, no. 6 (December 1, 2002): 833–36. http://dx.doi.org/10.5558/tfc78833-6.
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Forests continue to play a critical part in the spiritual and cultural life of Aboriginal people. In turn, Aboriginal people are striving to revitalize their role in maintaining a healthy relationship with these ecosystems. In Canada, the past two centuries have seen Aboriginal people largely excluded from forest management activities. This has begun to gradually change due to ongoing Aboriginal efforts in the courts as well as to national and international recognition of the potential contribution of Indigenous Knowledge to sustainable forest management. Such change is bringing about new opportunities for the meaningful involvement of Aboriginal people and Indigenous Knowledge in sustainable forest management activities. The increasing participation of Aboriginal people in sustainable forest management is both called for and reflected in various forest policies, practices and programs in Canada. While this represents a positive development, the degree and type of Aboriginal involvement called for have thus far generally been unsatisfactory from an Aboriginal perspective. Interviews conducted with both Aboriginal and non-Aboriginal participants in Ontario's new forest management planning process indicate that this recently developed process has nonetheless yielded some hopeful results in terms of Aboriginal involvement in certain instances. It was found that both Aboriginal and non-Aboriginal interview respondents most often described the Aboriginal consultation process to be a success where control over the nature and methods of sharing of information was relinquished to the participating Aboriginal communities. Contexts and implications of these findings are briefly discussed. Key words: Traditional ecological knowledge, native values mapping, Aboriginal forestry, sustainable communities
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Peters, Stephen K. H. "The Rhetorics of Urban Aboriginal Place-Making: Studying Aboriginal and Non-Aboriginal Relationship Building in the Intercultural Speaking Event." Annual Meeting of the Berkeley Linguistics Society 40 (December 21, 2014): 423. http://dx.doi.org/10.3765/bls.v40i0.3151.
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Hamdullahpur, Kevin, Kahá:wi J. Jacobs, and Kathryn J. Gill. "Mental Health Among Help-Seeking Urban Women: The Relationships Between Adverse Childhood Experiences, Sexual Abuse, and Suicidality." Violence Against Women 24, no. 16 (March 26, 2018): 1967–81. http://dx.doi.org/10.1177/1077801218761602.
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Adverse childhood experiences (ACEs) and adult mental health were explored in a sample of urban Aboriginal ( n = 83) and non-Aboriginal ( n = 89) women. Childhood sexual abuse (CSA) was associated with negative home environments, teenage pregnancy, lifetime suicide attempts, and treatment seeking. Aboriginal women with CSA witnessed higher levels of physical/sexual abuse of family members. The severity of current psychological distress was associated with a history of childhood neglect. The results indicate that CSA rarely occurs in isolation, and that multiple ACEs are strongly associated with suicide attempts and treatment seeking in adulthood. Future studies should focus on the role of CSA in suicidality, as well as familial, community, and cultural protective factors.
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Bamblett, Muriel, Maureen Long, Margarita Frederico, and Connie Salamone. "Building an Aboriginal Cultural Model of Therapeutic Residential Care: The Experience of the Victorian Aboriginal Child Care Agency." Children Australia 39, no. 4 (December 2014): 206–10. http://dx.doi.org/10.1017/cha.2014.28.
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The provision of therapeutic residential care offers opportunities for traumatised children and young people to build relationships through establishing a safe and nurturing environment that can facilitate healthy recovery. For the Aboriginal child and young person demonstrating symptoms of trauma, cultural connections have been severed, relationships broken and there can be an overwhelming sense of abandonment. Aboriginal children's experiences of trauma go beyond the individualistic or familial and incorporate pervasive intergenerational trauma. This means that healing for Aboriginal children requires a therapeutic response embedded within an Aboriginal cultural framework. This paper presents the approach undertaken by an Aboriginal community organisation in developing a therapeutic residential care programme for Aboriginal children in their care. The model developed has implications for all therapeutic care programmes.
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Koggel, Christine M. "Relational Remembering and Oppression." Hypatia 29, no. 2 (2014): 493–508. http://dx.doi.org/10.1111/hypa.12079.
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This paper begins by discussing Sue Campbell's account of memory as she first developed it in Relational Remembering: Rethinking the Memory Wars and applied it to the context of the false memory debates. In more recent work, Campbell was working on expanding her account of relational remembering from an analysis of personal rememberings to activities of public rememberings in contexts of historic harms and, specifically, harms to Aboriginals and their communities in Canada. The goal of this paper is to draw out the moral and political implications of Campbell's account of relational remembering and thereby to extend its reach and application. As applied to Aboriginal communities, Campbell's account of relational remembering confirms but also explains the important role that Canada's Indian Residential Schools Truth and Reconciliation Commission (IRS TRC) is poised to play. It holds this promise and potential, however, only if all Canadians, Aboriginal and non‐Aboriginal, engage in a process of remembering that is relational and has the goal of building and rebuilding relationships. The paper ends by drawing attention to what relational remembering can teach us about oppression more generally.
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Bartlett, Ben, and John Boffa. "The impact of Aboriginal community controlled health service advocacy on Aboriginal health policy." Australian Journal of Primary Health 11, no. 2 (2005): 53. http://dx.doi.org/10.1071/py05022.
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This paper reviews the advocacy role of Aboriginal community controlled health services (ACCHSs) in the development of Aboriginal health policy over the past 30 years, with a specific focus on the recent changes in Commonwealth funding and administrative responsibility - the transfer of Aboriginal health service funding from the Aboriginal and Torres Strait Islander Commission (ATSIC) to the Office of Aboriginal and Torres Strait Islander Health Services (OATSIHS) within the Commonwealth Department of Health and Ageing (DoHA), and the development of policies aimed at Aboriginal health services accessing mainstream (Medical Benefits Scheme [MBS]) funds. The outcomes of this policy change include a significant increase in funding to Aboriginal primary health care (PHC), the inclusion of ACCHSs in collaborative strategic relationships, and the development of new arrangements involving regional planning and access to per capita funds based on MBS equivalents. However, the community sector remains significantly disadvantaged in participating in this collaborative effort, and imposed bureaucratic processes have resulted in serious delays in releasing funds for actual services in communities. Government agencies need to take greater heed of community advocacy, and provide appropriate resourcing to enable community organisations to better direct government effort, especially at the implementation phase. These remain major concerns and should be considered by non-health sectors in the development of new funding and program development mechanisms in the wake of the abolition of ATSIC.
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Taylor, Kate P., and Sandra C. Thompson. "Closing the (service) gap: exploring partnerships between Aboriginal and mainstream health services." Australian Health Review 35, no. 3 (2011): 297. http://dx.doi.org/10.1071/ah10936.
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Background. Although effective partnerships between Aboriginal and mainstream health services are critical to improve Aboriginal health outcomes, many factors can cause these partnerships to be tenuous and unproductive. Understanding the elements of best practice for successful partnerships is essential. Methods. A literature review was conducted in 2009 using keyword searches of electronic databases. Sourced literature was assessed for relevance regarding the benefits, challenges, lessons learnt and factors contributing to successful Aboriginal and mainstream partnerships. Key themes were collated. Results. Although there is much literature regarding general partnerships generally, few specifically examine Aboriginal and mainstream health service partnerships. Twenty-four sources were reviewed in detail. Benefits include broadening service capacity and improving the cultural security of healthcare. Challenges include the legacy of Australia’s colonial history, different approaches to servicing clients and resource limitations. Recommendations for success include workshopping tensions early, building trust and leadership. Conclusion. Although successful partnerships are crucial to optimise Aboriginal health outcomes, failed collaborations risk inflaming sensitive Aboriginal–non-Aboriginal relationships. Factors supporting successful partnerships remind us to develop genuine, trusting relationships that are tangibly linked to the Aboriginal community. Failure to invest in this relational process and push forward with ‘business as usual’ can ultimately have negative ramifications on client outcomes. What is known about the topic? Partnerships between different health services have long been recognised as beneficial for broadening service capacity and using resources more effectively to improve client care. The current policy climate particularly recognises partnerships between Aboriginal and mainstream services as offering multiple benefits for improving the cultural and clinical capacity of health service delivery to Aboriginal clients. Yet many challenges face these arrangements, including tensions stemming from historical and current race relations, different ways of working and ongoing Aboriginal disadvantage. What does this paper add? Although partnerships between Aboriginal and mainstream services are strongly advocated for, there is a paucity of research on the challenges in these arrangements and practical suggestions on how to make such partnerships genuinely successful. This paper analyses the results from research, case studies, reports and reviews to identify the factors that challenge and enhance partnerships between Aboriginal and mainstream health services. The collation of this information also enables indicators of best practice to be presented. What are the implications for practitioners? Although there are considerable challenges for Aboriginal and mainstream health services entering into partnerships, this paper offers health service practitioners and managers a summary of lessons learnt and a ‘checklist’ of best practice indicators to assist them in developing, implementing and sustaining a successful collaborative arrangement.
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Pidgeon, Michelle, Jo-ann Archibald, and Colleen Hawkey. "Relationships matter: Supporting Aboriginal graduate students in British Columbia, Canada." Canadian Journal of Higher Education 44, no. 1 (April 30, 2014): 1–21. http://dx.doi.org/10.47678/cjhe.v44i1.2311.
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The current Canadian landscape of graduate education has pockets of presence of Indigenous faculty, students, and staff. The reality is that all too often, Aboriginal graduate students are either among the few, or is the sole Aboriginal person in an entire faculty. They usually do not have mentorship or guidance from an Indigenous faculty member orally, that is, someone who is supportive of Indigenous knowledges and Indigenity. While many institutions are working to recruit and retain Aboriginal graduate students, more attention needs to be paid to culturally relevant strategies, policies, and approaches. This paper critically examines the role of a culturally relevant peer and faculty mentoring initiative—SAGE (Supporting Aboriginal Graduate Enhancement)—which works to better guide institutional change for Indigenous graduate student success. The key findings show that the relationships in SAGE create a sense of belonging and networking opportunities, and it also fosters self-accountability to academic studies for many students because they no longer feel alone in their graduate journey. The paper concludes with a discussion on the implications of a culturally relevant peer-support program for mentoring, recruiting, and retaining Aboriginal graduate students. It also puts forth a challenge to institutions to better support Aboriginal graduate student recruitment and retention through their policies, programs, and services within the institution.
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Janca, A., and Z. Lyons. "Assessing mental health in Aboriginal youth." European Psychiatry 65, S1 (June 2022): S138. http://dx.doi.org/10.1192/j.eurpsy.2022.375.
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Introduction The assessment of social and emotional wellbeing (SEWB) among Aboriginal people in Australia and elsewhere is complex and challenging task. A culturally appropriate tool for screening SEWB among Aboriginal adults known as the Here and Now Aboriginal Assessment (HANAA) has been developed and evaluated. The HANAA is based on exploring key domains of Aboriginal concept of SEWB and is based on a yarning process aimed to initiate a semi-structured interview that covers each domain. Over the last ten years the HANAA has been widely used by Aboriginal mental health service providers around Australia and elsewhere. Objectives There have been multiple requests by service providers for a similar tool to be developed for young Aboriginal people. The aim of this study was to develop a youth version of the HANAA. Methods A Working Group was established to guide the development of the youth HANAA. This work included discussion of assessment domains, prompt words and other adolescent specific considerations that were needed. The evlauation process was also discussed. Results The adult version of HANAA was well accepted by participants. Reliability was good with kappa agreements between Aboriginal and non-Aboriginal interviewers ranging from 0.5 to 1.0. Agreement between interviewers and treating clinicians on ecommended course of action was good. Conclusions Based on the previous field test results, it is expected that the youth HANAA will also be a culturally appropriate and useful tool which can be used by a range of service providers with differing levels of mental health training to assess SEWB among young Aboriginal people. Disclosure No significant relationships.
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Collins, Julie. "Monitored Lives: Writing Indigenous Land Management and the State (Part Two)." Practicing Anthropology 23, no. 1 (January 1, 2001): 36–37. http://dx.doi.org/10.17730/praa.23.1.l2542n67860l6214.
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My PhD research focuses on the manifestations of Aboriginal relationships to land in New South Wales. My research at first was very much centered on the specific issue of Aboriginal ‘involvement’ in five newly nominated Aboriginal owned national parks to be jointly managed with the NSW National Parks and Wildlife Service under the National Parks and Wildlife (Aboriginal Ownership) Amendment Act (NSW) 1996.
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Oster, R. T., V. A. Luyckx, and E. L. Toth. "Birth weight predicts both proteinuria and overweight/obesity in a rural population of Aboriginal and non-Aboriginal Canadians." Journal of Developmental Origins of Health and Disease 4, no. 2 (December 21, 2012): 139–45. http://dx.doi.org/10.1017/s2040174412000724.
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The risk for many chronic diseases appears to be mediated in part by birth weight. Among Aboriginal Canadians, the prevalence of end-stage renal disease and cardiovascular disease risk is disproportionately high, largely because of elevated diabetes prevalence. The relationships between birth weight (and other potential risk factors) and diabetes, hypertension, proteinuria and overweight/obesity were explored in 1439 rural Albertans (Canada), of whom 67.3% were Aboriginal. At voluntary outreach screening programs, demographic and clinical data were measured and recalled birth weights recorded. Statistical modeling using logistic regression was used to evaluate the relationships. In the final adjusted models, associations remained for low birth weight and proteinuria [odds ratio (OR) 2.36; 95% CI 1.24–4.49], as well as for high birth weight and overweight/obesity (OR 1.58; 95% CI 1.00–2.53). These findings emphasize the need to strive for healthy pregnancies, with appropriate weight gains in these and other disadvantaged populations around the world.
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Stock, Carolin, Sarah Mares, and Gary Robinson. "Working together in a good way: Relationships between local Indigenous and fly-in workers delivering a parent–child programme in remote Aboriginal communities." International Social Work 62, no. 1 (June 12, 2017): 48–61. http://dx.doi.org/10.1177/0020872817710545.
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This article considers what successful working relationships between fly-in professionals and Aboriginal community workers involve. Interviews with six Aboriginal workers and the experience of the jointly delivered Let’s Start parent–child programme in remote north Australian Indigenous communities confirm the importance of developing positive relationships within a both-ways learning approach, drawing on each other’s strengths, and the significance of reflection on practice. Working cooperatively enables effective programme implementation, supports incorporation of new learning into practice, and benefits local Aboriginal community members through employment and development opportunities. This model has relevance for health and community programmes delivered in remote Aboriginal communities.
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Faith, Erika. "Finding Healing and Balance in Learning and Teaching at the First Nations University of Canada." First Peoples Child & Family Review 3, no. 4 (May 15, 2020): 8–12. http://dx.doi.org/10.7202/1069369ar.
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In this personal memoir of three years teaching at the First Nations University of Canada, the author reflects on what she learned, in applying internally and externally, an Aboriginal model of social work education. As a person of non-Aboriginal ancestry, she explores how her own struggle with the imbalances inherent in academia spurred her search in grounding her teaching in holism, healing, reciprocal relationships, empowerment, liberation, and pleasure, and how the integration of these practices strengthened her relationships with her own spirit, but also with ‘all my relations’.
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Gallop, Cynthia Justine, and Nicole Bastien. "Supporting Success: Aboriginal Students in Higher Education." Canadian Journal of Higher Education 46, no. 2 (August 31, 2016): 206–24. http://dx.doi.org/10.47678/cjhe.v46i2.184772.
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For most Aboriginal students in Canada, the term “success” in postsecondary education is more complicated than the mainstream notions of higher socioeconomic status and career advancement. Historically, “success” for Aboriginal peoples in postsecondary education was linked to issues of assimilation, since to be “successful” meant Aboriginal students had to completely adapt to the mainstream values and behaviours of the mainstream postsecondary institutions. Today, higher education is recognized as an important tool for capacity building and assisting Aboriginal communities to achieve their goals of self-determination and self-government. This paper presents some of the findings of a qualitative study conducted in a midsized Canadian postsecondary institution. Findings from the study suggest that if Canadian postsecondary institutions are committed to retaining Aboriginal students, these institutions need to better understand how to create positive and supportive relationships between Aboriginal students and their peers and instructors. The development of these positive relationships then needs to be formalized and incorporated into both institutional planning and faculty instructional support.
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Gutman, Dasia Black. "Aboriginal Children Want to Learn ‘Good School Work’." Aboriginal Child at School 20, no. 2 (May 1992): 12–24. http://dx.doi.org/10.1017/s031058220000777x.
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The study sets out to find out urban Aboriginal children's views of schools and teachers, particularly the things they enjoy and find valuable in their schooling experience and their ideas on what changes they would like to see. Literature indicates that whilst, on the one hand, Aboriginal parents and communities increasingly “want to help my children do better at school” (de Lacy, 1985, p..282), on the other hand very few succeed, especially once they have entered high school. A study by Goodnow and Burns (1985) has shown that primary school children are very discriminating judges of what helps them learn. Thus finding out what Aboriginal children actually say about their school experience may help educators to interpret their behaviour in the school setting more accurately and consequently to communicate with them more effectively. In the fairly extensive literature on Aboriginal children's education a number of relevant themes recur. One is the importance of personal relationships in Aboriginal children's learning. Affiliation is the basis of traditional Aboriginal relationships with individuality of the person secondary to the close knit family group. This is expressed as concern with affectionate relations in Aboriginal children's interactions with teachers and peers. It relates to what Honeyman (1986) calls traditional Aboriginal society's “humane teaching”, where education was through guidance rather than direct instruction. Another theme is the unpredictability of educational outcomes for Aboriginal students, particularly the nature of the acquisition of English literacy. “It is the most puzzling yet most debilitating characteristic of Aboriginal education to be recognised in recent times.” (Willmot, 1989, p.10) There are contradictory findings on Aboriginal adolescents' attitudes to school. Jordan (1984) in her South Australian study found that Aboriginal students had a “positive view of schooling and school personnel” (p.289).
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Nilson, Caroline. "A Journey Toward Cultural Competence." Journal of Transcultural Nursing 28, no. 2 (July 8, 2016): 119–27. http://dx.doi.org/10.1177/1043659616642825.
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This article highlights the personal journey of reflective development that a non-Aboriginal White researcher and health professional underwent to be “fully positioned” in the everyday lives of a rural Australian Aboriginal community in Western Australia. The article explains the researcher’s personal development in areas important to building respect, building relationships, and ensuring reciprocity while undertaking Aboriginal research. The researcher reports on the reflective evaluation of her worldview. Understanding that judgment is a natural tendency, the researcher used reflexivity as a tool to examine and contextualize her judgments, presumptions, and preconceptions, which positioned her to be open to differing viewpoints and actively explore alternate perspectives. The researcher explores her evolutionary understanding that cultural competence is not a destination but a continual journey, and she details her knowledge development regarding the Aboriginal research paradigm, which requires that all the learning, sharing, and growth taking place is reciprocal and engages all parties actively.
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Wiltse, Lynne. "“But My Students All Speak English”: Ethical Research Issues of Aboriginal English." TESL Canada Journal 28 (September 1, 2011): 53. http://dx.doi.org/10.18806/tesl.v28i0.1081.
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In this article I explore ethical issues in relation to the topic of Aboriginal students who speak a dialect of English. Taking the form of a retrospective inquiry, I draw on data from an earlier study that examined Aboriginal English in the broader context of Aboriginal language loss and revival. Three interrelated ethical issues are discussed: the relationship between the dialect spoken by Aboriginal students and the ancestral language they no longer speak; the educational implications of Aboriginal English-speakers in the classroom; and insider-outsider issues of a non-Aboriginal English-speaking researcher working in the areas of Aboriginal education and language. I also review the recent literature in the field of Aboriginal English and outline changes that have occurred in classroom practice. Whereas in the past the common aim was to eliminate the home dialect, the goal of current programs is to add Standard English as an additional dialect to students’ repertoires of linguistic varieties. Suggestions are offered for educators interested in using a bi-dialectal approach in the classroom.
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Piquemal, Nathalie. "Langue maternelle, langue ancestral: un paradoxe linguistique." TESL Canada Journal 18, no. 2 (June 30, 2001): 97. http://dx.doi.org/10.18806/tesl.v18i2.913.
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This article deals with the implications of Aboriginal communicative norms and interaction patterns on the development of linguistic competence in Aboriginal students, with special attention to the behavioral norm of noninterference in their interactions with others. More specifically, this paper argues that many Aboriginal students for whom English is their mother tongue find themselves in a similar situation as ESL learners insofar as they communicate and interact in ways that are consistent with their ancestral language. Drawing on ethnographic research with Aboriginal communities, this article outlines the sociolinguistic difficulties that many Aboriginal people encounter in their relationships with dominant culture researchers as well as teachers. This article stresses the need to recognize the development of dual linguistic competence in Aboriginal students, thereby contributing to their educational success.
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Adema, Seth. "Tradition and Transitions: Elders Working in Canadian Prisons, 1967-1992." Journal of the Canadian Historical Association 25, no. 1 (August 28, 2015): 243–75. http://dx.doi.org/10.7202/1032804ar.
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Between 1967 and 1992, Aboriginal traditional Elders played increasingly important roles working with Aboriginal inmates in Canadian penitentiaries. Whereas in 1967 a small group of individuals entered prisons as Elders on a voluntary basis, unrecognized by Correctional Services Canada (CSC), over the following decades Elders and CSC developed increasingly formal relationships. By 1992 the Corrections and Conditional Release Act legislated the employment of Elders as spiritual leaders for Aboriginal peoples in prison. This transition was brought about because of an ongoing cultural dialogue between Aboriginal prisoners through inmate groups called the Native Brotherhoods, Aboriginal community organizations that worked inside prisons, and penal administrators. While Native Brotherhoods and the Elders who worked with them were central to the decolonization of prisons, in legislating the practice of Aboriginal spirituality in prisons and mandating the employment of Elders, CSC took control of Aboriginal cultural practices and alienated the community groups that once supported Elders. While the increased rights of Elders under this new framework responded to many of the needs voiced by prisoners and community members, the shift from community-based to institutional-based service represented an important change in the relationship between Aboriginal peoples and Canadian penal institutions. This paper argues that the efforts of individual Elders and Native Brotherhoods and the consolidation of control over their efforts by the penal administrations were the result of simultaneous processes of decolonization and neocolonialism.
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Wickwire, Wendy. "Stories from the Margins: Toward a More Inclusive British Columbia Historiography." Journal of American Folklore 118, no. 470 (October 1, 2005): 453–74. http://dx.doi.org/10.2307/4137666.
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Abstract Drawing on the oral narratives of Okanagan storyteller Harry Robinson (1900-1990), this article challenges historians, folklorists, and others to consider how the early Boasian ethnographic archive has shaped our understanding of Aboriginal historical consciousness. At every turn, Robinson challenges the archive’s fixation on a static Golden Age Past. Robinson’s Coyote, for example, is important not for what he represents in the deep past, but for his fluid relationships with non-Aboriginal peoples from the beginning of time to the present. Taking its lead from scholars such as Charles Briggs and Richard Bauman, the article argues for the need to refocus attention on Aboriginal interpretations of the recent past, paying close attention to what ethnographic discourse has excluded and why. It concludes that what we have inherited from the Boasian archive may reveal more about dominant discourses of imperial accommodation and material power than about the living Aboriginal discourses of its times.
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Gagnon, Mathieu. "Contempt No More." Canadian Journal of Law & Jurisprudence 27, no. 1 (January 2014): 197–212. http://dx.doi.org/10.1017/s0841820900006299.
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I have tried to show how criticism of aboriginal orthodoxy in discourse and measures taken by the current Conservative government and private commentators have set in motion a process of contempt, risking the harm associated with colonialism. Another critique of aboriginal orthodoxy, as presented by Jean-Jacques Simard, claims that First Nations are entitled to a certain level of self-government in defence of the rights of the abstract person: “it is first and foremost simply as human beings that all Amerindians possess the same rights as anyone else….” Yet this option ignores the history of First Nations’ relationships with French Canadians, English Canadians and the British. While appeal to the abstract person can protect people from a threat, it cannot eliminate that threat. It seems clear that contempt towards aboriginals is still present and that their emancipation without an honourable historical justification would also lead to the exacerbation of racism against aboriginals. To make mutual recognition possible between aboriginal and non-aboriginal, we need to have shared criteria for evaluation. It would seem, therefore, that if we were willing to integrate First Nations into the Canadian constitutional order by fully recognizing them, we must find a common project. If the Canadian government were to move more in the direction of an ecological vision of development rather than in the direction of a predatory capitalism based on infinite economic growth, I believe it would be easier to secure First Nations’ sense of belonging to Canada and to agree on models for joint territorial management. That awakening rings a bell we must hear: if seniority on the land and the role played by national groups in the founding of Canada are erased by a unitary, multicultural and monarchist vision of the country, the odds are high that Canadians of diverse origins will eventually suffer the blows of renewed authoritarianism and contempt.
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Bartlett, Ben, and John Boffa. "Aboriginal Community Controlled Comprehensive Primary Health Care: The Central Australian Aboriginal Congress." Australian Journal of Primary Health 7, no. 3 (2001): 74. http://dx.doi.org/10.1071/py01050.
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Aboriginal community controlled PHC services have led the way in Australia in developing a model of PHC service that is able to address social issues and the underlying determinants of health alongside high quality medical care. This model is characterised by a comprehensive style rather than the selective PHC model that tends to be more common in mainstream services. Central to comprehensive PHC is community control, which is critical to the bottom up approach rather than the top down approach of selective PHC. The expansion of Aboriginal Community Controlled Health Services (ACCHSs) in Australia is a product of the colonial relationship that persists between Aboriginal and non-Aboriginal Australia. It is this relationship that explains why community control has been a feature of Aboriginal PHC services while similar attempts in the dominant society have tended to be incorporated into the mainstream. The mechanisms of control occur through community processes and should not be confused with day to day management processes, although the two are related. The Core Functions of PHC is a framework that reflects the experience of ACCHSs and allows for the development and assessment of comprehensive PHC. This framework is applied to a case study of the Central Australian Aboriginal Congress (Congress) which is the major Aboriginal health service in central Australia. The case study illustrates increasing utilisation of PHC services by Aboriginal people, and the capacity of community controlled organisations to respond to demographic and health pattern changes in their client populations.
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Burgess, Cathie, and Paddy (Pat) Cavanagh. "Cultural Immersion: Developing a Community of Practice of Teachers and Aboriginal Community Members." Australian Journal of Indigenous Education 45, no. 1 (November 27, 2015): 48–55. http://dx.doi.org/10.1017/jie.2015.33.
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A lack of teacher awareness of the cultural and historical background of Aboriginal students has long been recognised as a major causative factor in the failure of Australian schools to fully engage Aboriginal students and deliver equitable educational outcomes for them. Using Wenger's communities of practice framework, this paper analyses the effectiveness of the Connecting to Country (CTC) program in addressing this issue in New South Wales (NSW) schools whereby Aboriginal community members design and deliver professional learning for teachers. Qualitative and quantitative data from 14 case studies suggest that the CTC program has had a dramatic impact on the attitudes of teachers to Aboriginal students, on their ability to establish relationships with the local Aboriginal community and on their willingness to adapt curriculum and pedagogy to better meet the needs of their students. As Aboriginal community members and teachers developed communities of practice, new approaches to Aboriginal student pedagogies were imagined through a sense of joint enterprise, mutuality and shared repertoire, empowering all participants in the CTC journey. Implications from this research highlight the importance of teacher professional learning delivered by Aboriginal people, Aboriginal community engagement in local schools and addressing deficit discourses about Aboriginal students and their families.
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Brend, Denise, Kara Fletcher, and Jennifer Nutton. "With Laura: Attachment and the Healing Potential of Substitute Caregivers within Cross-Cultural Child Welfare Practice." First Peoples Child & Family Review 7, no. 2 (April 30, 2020): 43–59. http://dx.doi.org/10.7202/1068840ar.
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Secure attachment has been consistently associated with positive outcomes for children. The complex and intergenerational trauma resulting from colonialism that Aboriginal people in Canada have suffered may threaten the development of secure attachment. Using a case example drawn from social work practice, this paper proposes that Aboriginal children who are insecurely attached and traumatized present particular treatment needs. There is little prior research addressing the treatment needs of insecurely attached Aboriginal children in out-of-home care. Further, in provincial and territorial child welfare agencies Aboriginal children are overwhelmingly in the substitute care of non-Aboriginal caregivers. This paper looks to attachment theory for a treatment approach within these cross-cultural relationships. Attachment theory has shown that the attachment styles of children can be reliably predicted at a rate of 75 percent by looking to those of their caregivers. Additionally, children have been shown to be capable of developing multiple attachment styles in response to the attachment styles of the adults with whom they are in caregiving relationships. Thus, given the stronginfluence of caregiver attachment on the attachment styles of children, it is compelling to look at the potential impact of the attachment styles of substitute caregivers on the children in their care. This paper proposes that in provincial or territorial child welfare it may be necessary to promote substitute caregivers who are securely attached and to acknowledge the context of trauma within which these children and caregivers are striving for well-being.
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Rashidi, Amineh, Peter Higgs, and Susan Carruthers. "Factors affecting hepatitis C treatment intentions among Aboriginal people in Western Australia: a mixed-methods study." Australian Health Review 44, no. 5 (2020): 755. http://dx.doi.org/10.1071/ah19194.
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ObjectiveThe aim of this study was to identify the hepatitis C treatment intentions of Aboriginal people living with hepatitis C virus (HCV) in Western Australia. MethodsThis study used a mixed-methods design. In the cross-sectional survey, 123 Aboriginal people who inject drugs and self-report as living with hepatitis C completed a purpose-designed questionnaire. In the qualitative phase, 10 participants were interviewed about the factors influencing their future intentions to undertake hepatitis C treatment. ResultsAnalysis of the survey data revealed significant associations between an intention to undertake hepatitis C treatment and support, community attachment, stable housing and stigma. In addition, there was a high overall level of expressed intention to undertake HCV treatment, with 54% of participants responding positively. Analysis of the qualitative data supported quantitative findings, revealing concerns about stigma, lack of social support and unstable housing as factors affecting the intention to undertake hepatitis C treatment. ConclusionThis mixed methods study with Aboriginal people living with self-reported HCV indicates interventions focused on reducing stigma and unstable housing could positively affect hepatitis C treatment intentions. These findings have implications for developing holistic programs to promote and support people on hepatitis C treatment. What is known about the topic?Substantial knowledge gaps need to be resolved if HCV elimination among Aboriginal Australians is to be achieved. Current research has prioritised non-Aboriginal communities. What does this paper add?This study found that stigma and unstable housing require attention if Aboriginal Australians are to obtain the full benefits of direct acting antiviral (DAA) hepatitis C treatment. What are the implications for practitioners?Reducing stigma (in the primary healthcare setting) and providing access to stable housing are vital components of supportive, non-judgemental and culturally appropriate care for Aboriginal people. This study highlights the importance of education for nurses and other primary care providers to increase engagement in the hepatitis cascade of care. To achieve this, scaling-up of HCV treatment engagement, trained Aboriginal community healthcare workers and HCV treatment advocates must mobilise and support Aboriginal people to avoid the negative effects of stigma, build positive and enabling relationships and reinforce positive attitudes towards DAA hepatitis C treatment.
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Gee, Graham, Raelene Lesniowska, Radhika Santhanam-Martin, and Catherine Chamberlain. "Breaking the Cycle of Trauma – Koori Parenting, What Works for Us." First Peoples Child & Family Review 15, no. 2 (August 30, 2021): 45–66. http://dx.doi.org/10.7202/1080809ar.
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Objective: To develop an understanding of parenting strategies used by Aboriginal Australian parents impacted by colonisation and other forms of adversity to break cycles of trauma within families. Design: “Yarning circles” involving qualitative interviews with six Aboriginal parents were conducted. Parents who identified as having experienced childhood histories of trauma and historical loss were asked about parenting strategies that helped them to break cycles of intergenerational trauma. Interviews were transcribed and independently coded by Aboriginal and non-Aboriginal psychologists who worked for an Aboriginal Community Controlled Health Organisation. Results: Parents identified over 100 strategies associated with parenting and breaking cycles of trauma. Some strategies aligned well with research on the protective effects of safe, stable, nurturing relationships. Other strategies focused upon domains of culture, community, and history, and addressed issues such as family violence, colonisation, and the intergenerational links between trauma and parenting. The strategies were collated into a community resource that could be used by other Aboriginal parents. Conclusion: Parental histories of colonisation and interpersonal and intergenerational trauma can have a significant impact on kinship networks and community environments that Aboriginal parenting practices are embedded within. Parents who identified with having managed to break cycles of trauma reported using a wide range of successful parenting strategies. These strategies serve a diversity of functions, such as parenting approaches that aim to directly influence children’s behaviour and foster wellbeing, manage family and community conflict, and manage parental histories of trauma and trauma responses in ways that mitigate the impact on their children.
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Chhabria, Sheetal. "The Aboriginal Alibi: Governing Dispossession in Colonial Bombay." Comparative Studies in Society and History 60, no. 4 (October 2018): 1096–126. http://dx.doi.org/10.1017/s0010417518000397.
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AbstractThis article analyzes representations of the Koli as aboriginal in colonial Bombay, and explores the ends to which various actors have narrated Koli aboriginality. It examines the relationship between the historical deployment of the concept of aboriginality and its mediating role in the power of capital and state-making practices in one colonial urban context. The article shows how the Koli, as Bombay's “aboriginals,” gained concessions that served as an alibi for the market-based dispossession of the remainder of the city's population, and also as a pretext for claim-making by peoples with competing collective identities who used the tale of Koli identity and history as a narrative resource to argue for their own nativity. The Koli case helps us understand the co-emergence of the powers of caste and capital in Bombay, and compels us to revisit important, broader questions about relationships between aboriginal or indigenous peoples, capitalism, colonialism, liberalism, and governance.
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Haynes, Emma, Harry Hohnen, Judith M. Katzenellenbogen, Benjamin D. Scalley, and Sandra C. Thompson. "Knowledge translation lessons from an audit of Aboriginal Australians with acute coronary syndrome presenting to a regional hospital." SAGE Open Medicine 4 (January 1, 2016): 205031211666111. http://dx.doi.org/10.1177/2050312116661114.
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Objective: Translation of evidence into practice by health systems can be slow and incomplete and may disproportionately impact disadvantaged populations. Coronary heart disease is the leading cause of death among Aboriginal Australians. Timely access to effective medical care for acute coronary syndrome substantially improves survival. A quality-of-care audit conducted at a regional Western Australian hospital in 2011–2012 compared the Emergency Department management of Aboriginal and non-Aboriginal acute coronary syndrome patients. This audit is used as a case study of translating knowledge processes in order to identify the factors that support equity-oriented knowledge translation. Methods: In-depth interviews were conducted with a purposive sample of the audit team and further key stakeholders with interest/experience in knowledge translation in the context of Aboriginal health. Interviews were analysed for alignment of the knowledge translation process with the thematic steps outlined in Tugwell’s cascade for equity-oriented knowledge translation framework. Results: In preparing the audit, groundwork helped shape management support to ensure receptivity to targeting Aboriginal cardiovascular outcomes. Reporting of audit findings and resulting advocacy were undertaken by the audit team with awareness of the institutional hierarchy, appropriate timing, personal relationships and recognising the importance of tailoring messages to specific audiences. These strategies were also acknowledged as important in the key stakeholder interviews. A follow-up audit documented a general improvement in treatment guideline adherence and a reduction in treatment inequalities for Aboriginal presentations. Conclusion: As well as identifying outcomes such as practice changes, a useful evaluation increases understanding of why and how an intervention worked. Case studies such as this enrich our understanding of the complex human factors, including individual attributes, experiences and relationships and systemic factors that shape equity-oriented knowledge translation. Given the potential that improving knowledge translation has to close the gap in Aboriginal health disparities, we must choose strategies that adequately take into account the unique contingencies of context across institutions and cultures.
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Filipetti, Clara. "The Treatment of Aboriginal Children in Canada: A Violation of Human Rights Demanding Remedy." First Peoples Child & Family Review 11, no. 2 (October 5, 2021): 60–68. http://dx.doi.org/10.7202/1082338ar.
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This article examines two problems faced by the Canadian population: the current conditions of Aboriginal children and the lack of concrete course of action established to improve the dire conditions and lack of access to basic resources. This article proposes that a human rights framework can be utilized to address the disparities between Aboriginal and non-Aboriginal children in Canada. An integrated human rights framework acknowledges the complexity of the relationship between universal, natural and legal rights and provides a system of accountability to track the quality and success of the improvements made by the government of Canada. Due to the complex and systematic nature of the problem, a human rights framework provides a way to supplement the treaties and agreements that the government of Canada has often used as reasons for not taking responsibility. This paper concludes that an integrated human rights framework is an effective way to address the significant gaps between Aboriginal and non-Aboriginal children in terms of access and funding for social, health and educational services.
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Davies, Jocelyn, David Campbell, Matthew Campbell, Josie Douglas, Hannah Hueneke, Michael LaFlamme, Diane Pearson, Karissa Preuss, Jane Walker, and Fiona Walsh. "Attention to four key principles can promote health outcomes from desert Aboriginal land management." Rangeland Journal 33, no. 4 (2011): 417. http://dx.doi.org/10.1071/rj11031.
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We identify four principles that can promote the prospects of health outcomes for desert Aboriginal people from livelihoods engaged with land management. The principles were derived inductively using a grounded theory approach, drawing on primary research that used qualitative and participatory methods, and from relevant literature and theoretical frameworks. International and Australian literature offers evidence that supports desert Aboriginal people’s view that their health depends on their relationship with their land. Engagement with land management can lead desert Aboriginal people to feel that their own actions are consistent with their own sense of the right and proper way for them to behave towards land, family and community. This increased ‘sense of control’ impacts positively on health by moderating the impact of sustained stress from health risk factors in the environment and lifestyle. The four principles focus on underlying characteristics of Aboriginal land management that are important to promoting this increased ‘sense of control’: (1) Aboriginal land management governance recognises and respects Aboriginal custom and tradition, and is adaptive; (2) learning is embraced as a life-long process; (3) relationships are recognised as very important; and (4) partnerships give priority to doing things that all parties agree are important. These principles are presented as hypotheses that warrant further development and testing. While they do not account specifically for the impact of lifestyle and environmental factors on health, we expect that the increased sense of control that desert Aboriginal people are likely to develop when involved in Aboriginal land management that applies these principles will moderate the impact of such factors on their health. The principles offer a starting point for further development of criteria and standards for good practice in Aboriginal land management, potentially including an environmental certification scheme that integrates social and environmental outcomes.
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Muhajarine, Nazeem, Daphne McRae, and Mohsen Soltanifar. "Aboriginal Status and Neighborhood Income Inequality Moderate the Relationship between School Absenteeism and Early Childhood Development." International Journal of Environmental Research and Public Health 16, no. 8 (April 15, 2019): 1347. http://dx.doi.org/10.3390/ijerph16081347.
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The negative impact of school absenteeism on children’s academic performance has been documented in the educational literature, yet few studies have used validated development indicators, or investigated individual and neighborhood characteristics to illuminate potential moderating factors. Using cross-sectional Early Development Instrument (EDI) panel data (2001–2005) we constructed multilevel linear and logistic regression models to examine the association between school absenteeism and early childhood development, moderated by Aboriginal status, length of school absence, neighborhood-level income inequality, and children’s sex assigned at birth. Our study included 3572 children aged four to eight in 56 residential neighborhoods in Saskatoon, Canada. Results indicated that Aboriginal children missing an average number of school days (3.63 days) had significantly lower EDI scores compared to non-Aboriginal children, controlling for individual and neighborhood factors. As school absenteeism lengthened, the gap in EDI scores between Aboriginal and non-Aboriginal children narrowed, becoming non-significant for absences greater than two weeks. Children with long-term school absence (>4 weeks of school), living in neighborhoods of low income inequality, had significantly better physical and social development scores compared to children from medium or high income inequality neighborhoods. Across all EDI domains, girls living in neighborhoods with low income inequality had significantly better EDI scores than boys in similar neighborhoods; however, sex-differences in EDI scores were not apparent for children residing in high income inequality neighborhoods. Results add to the literature by demonstrating differences in the relationship between school absenteeism and early developmental outcomes moderated by Aboriginal status, length of school absence, neighborhood income inequality, and sex assigned at birth. These moderating factors show that differential approaches are necessary when implementing policies and programs aimed at improving school attendance.
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Roy-Denis, Chantal. "Fire for Well-Being: Use of Prescribed Burning in the Northern Alberta Boreal Forest." Earth Common Journal 5, no. 1 (October 17, 2015): 40–50. http://dx.doi.org/10.31542/j.ecj.289.
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Aboriginal peoples of the Northern Alberta Boreal Forest have used fire knowledge and burning practices to maintain their environment for generations. Prescribed burning is vital to Aboriginal peoples’ relationships with the environment, and was essential to their hunting and gathering subsistence. Research has been limited on Aboriginal peoples' use of fire not only to manage resources but to maintain their health and well-being. The research paper suggests that burning also allowed management of these medicinal plants. Such plants growing in open clearings or near water such as streams, rivers, or lakes were fired in order to maintain and manage Aboriginal peoples’ health and well-being in the boreal forest.
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Vicary, David, Judy Tennant, Tiffany Garvie, and Caroline Adupa. "Can you hear me?: The active engagement of Aboriginal children in the development of social policy by non-Aboriginals." Children Australia 31, no. 1 (2006): 21–26. http://dx.doi.org/10.1017/s1035077200010956.
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In recent years significant focus has been placed on the first few years of a child’s life and how their experiences during this time can shape their future development (McCain & Mustard, 1999). Social policy and programs that enhance the capacity of children and their families so that positive outcomes for children are ensured are being developed and implemented throughout Australia. This paper takes up the topic, initially introduced in Children Australia (Vicary et al. 2005), but turns the focus to Aboriginal children. Despite the advances in early years policy and programs development, marginalised children, particularly those from Aboriginal backgrounds, continue to be overlooked in terms of consultation (Vicary 2002).The ramifications of this lack of consultation are profound in terms of cultural appropriateness and sensitivity. The Western Australian Office for Children and Youth has refined a model for the engagement of Aboriginal children in social policy consultation. The model is inclusive of diversity and targets the children who normally would not have their voices heard in the development of social policy. The following paper will describe the Aboriginal Child Engagement Model developed by the Office for Children and Youth in consultation with children, young people and adults from Aboriginal backgrounds. The model consists of six steps, and takes the non-Aboriginal worker from the initial engagement phase through to evaluation and relationship consolidation. The proposed model is further delineated by a case study.
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Nowrouzi, Behdin, Lorrilee McGregor, Alicia McDougall, Donna Debassige, Jennifer Casole, Christine Nguyen, Behnam Nowrouzi-Kia, and Deborah McGregor. "Ethics of Biological Sampling Research with Aboriginal Communities in Canada." Global Journal of Health Science 9, no. 4 (August 4, 2016): 20. http://dx.doi.org/10.5539/gjhs.v9n4p20.
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<p><strong>BACKGROUND:</strong> The objective of this paper is to identify key ethical issues associated with biological sampling in Aboriginal populations in Canada and to recommend approaches that can be taken to address these issues.</p><p><strong>METHODS:</strong> Our work included the review of notable biological sampling cases and issues. We examined several significant cases (Nuu-chah-nult people of British Columbia, Hagahai peoples of Papua New Guinea and the Havasupai tribe of Arizona) on the inappropriate use of biological samples and secondary research in Aboriginal populations by researchers.</p><p><strong>RESULTS:</strong> Considerations for biological sampling in Aboriginal communities with a focus on community-based participatory research involving Aboriginal communities and partners are discussed. Recommendations are provided on issues of researcher reflexivity, ethical considerations, establishing authentic research relationships, ownership of biological material and the use of community-based participatory research involving Aboriginal communities.</p><p><strong>CONCLUSIONS:</strong> Despite specific guidelines for Aboriginal research, there remains a need for biological sampling protocols in Aboriginal communities. This will help protect Aboriginal communities from unethical use of their biological materials while advancing biomedical research that could improve health outcomes.</p>