Dissertations / Theses on the topic 'Indigenous car culture'

Introdução: A pesquisa analisa em uma perspectiva etnográfica o cotidiano de cuidado de enfermeiras à população indígena Mura do município de Autazes-Amazonas. Objetivo: Analisar a perspectiva das enfermeiras sobre o cuidado à saúde da população indígena Mura do município de Autazes-Amazonas. Metodologia: Trata-se de um estudo etnográfico, realizado com dez enfermeiras que atuavam no cuidado à população indígena Mura no Município de Autazes, nos cenários do Hospital de Autazes e dos Polos- Base das aldeias de Pantaleão e Murutinga. O trabalho de campo foi realizado no período de agosto de 2015 a janeiro de 2016, sendo coletados os dados por meio da observação participante, com anotação sistemática em diário de campo, e de entrevistas semi- estruturadas, seguindo um roteiro com aspectos relacionados ao perfil das participantes e perguntas voltadas ao conhecimento sobre saúde indígena, experiência do cuidar do indígena e formação do enfermeiro para atuação em contexto indígena. A coleta e a análise de dados foram realizadas concomitantemente durante toda a realização do trabalho de campo, que foram agregados em temas, elaborados com base nas observações de campo e nos dados das entrevistas, sendo discutidos segundo o referencial da antropologia da saúde, das Políticas de Saúde Indígena, dos conceitos de cuidar/cuidado em um sentido mais amplo no campo da Enfermagem e, em particular, na perspectiva do cuidado transcultural. A pesquisa foi aprovada pelo Comitê de Ética em Pesquisa da Escola de Enfermagem de São Paulo. Resultados: Foram elencados seis temas que discorrem sobre os cuidados de enfermagem à saúde indígena, envolvendo os desafios e as dificuldades vivenciadas pelas participantes do estudo. Os temas que emergiram foram: Práticas de cuidado de enfermeiras à população indígena Mura de Autazes; O contexto hospitalar e o cuidar do indígena Mura; Cuidados diferenciados e atenção diferenciada: entre modos de olhar e de cuidar da população indígena Mura; Aspectos culturais que envolvem o cuidado ao indígena Mura: dificuldades e desafios para enfermeiras; Fragilidades estruturais dos serviços: dificuldades e desafios para as ações de saúde junto à população indígena e Fragilidades na formação do enfermeiro para atuação em contexto intercultural. Conclusão: Os resultados revelam a necessidade premente de mudanças estruturais no processo de trabalho e melhores condições para realização das ações de cuidados da enfermeira à população indígena; de formação continuada que contemple as especificidades culturais da população indígena; de ação interdisciplinar que promova o diálogo entre saúde, antropologia e cuidado transcultural para minimizar atitudes etnocêntricas dos profissionais de saúde à população assistida no contexto investigado. Recomenda-se fortemente que as Instituições de Ensino Superior em regiões geográficas com população indígena reorientem seus currículos para a formação do enfermeiro para atuar em contexto intercultural e com competências para prestar atenção diferenciada à população indígena. Novas pesquisas precisam ser desenvolvidas para preencher lacunas nessa área de conhecimento.
Introduction: The research analyzes, from an ethnographic perspective, the daily care of nurses to the indigenous Mura population of the municipality of Autazes-Amazonas. Objective: To analyze the nurses\' perspective on the health care of the indigenous Mura population of the municipality of Autazes-Amazonas. Method: This is an ethnographic study carried out with ten nurses who worked in the care of the indigenous Mura population in the municipality of Autazes, in the settings of the Hospital of Autazes and the Base Poles of the villages of Pantaleão and Murutinga. Field work was carried out from August 2015 to January 2016, and data were collected through participant observation, with systematic annotation in field diaries, and semi-structured interviews, following a script with aspects related to the profile of the participants and questions related to knowledge about indigenous health, indigenous care experience, and nurse training to work in an indigenous context. Data collection and analysis were performed concomitantly throughout the field work. Data were aggregated into themes, elaborated based on field observations and interview data, discussed according to the anthropology of health, the Indigenous Health Policies, the concepts of care/caring in a broader sense in the field of Nursing and, in particular, from the perspective of cross-cultural care. The research was approved by the Research Ethics Committee of the School of Nursing of São Paulo. Results: Six themes were named that discuss nursing care for indigenous health, involving the challenges and difficulties experienced by the study participants. Themes that emerged were: Practices of care of nurses to the indigenous population Mura de Autazes; The hospital context and the care of the indigenous Mura; Differentiated care and differentiated attention: between ways of looking and caring for the indigenous Mura population; Cultural aspects that involve care for the indigenous Mura: difficulties and challenges for nurses; Structural weaknesses of services: difficulties and challenges for health actions with the indigenous population and Fragilities in the training of nurses to work in an intercultural context. Conclusion: The results reveal the urgent need for structural changes in the work process and better conditions for carrying out nursing care actions to the indigenous population; Continuing education that contemplates the cultural specificities of the indigenous population; Interdisciplinary action that promotes the dialogue between health, anthropology and transcultural care to minimize ethnocentric attitudes of health professionals to the population assisted in the investigated context. It is strongly recommended that Higher Education Institutions in geographic regions with indigenous populations reorient their curricula to the training of nurses to act in an intercultural context and with competencies to give differentiated attention to the indigenous population. New researches need to be developed to fill gaps in this area of knowledge.

In 2009, the Government of Canada announced a four year national population health study on neurological conditions. The aim of the study was divided into four focus areas: incidence and prevalence of neurological conditions (scope of problem); risk factors for developing neurological conditions; health services, including gaps in services; and the impacts of neurological conditions. The Native Women’s Association of Canada (NWAC), with Dr. Carrie Bourassa, First Nations University of Canada, as the principal investigator, submitted a proposal to look at three out of the four focus areas, risk factors, health services / health gaps, and impacts, among Indigenous women. Out of the 13 research projects that were funded, this was the only project that focused specifically on Indigenous people, gathering much needed baseline information on how Indigenous people think about neurological conditions, how it impacts their lives, their families, and communities, and what they see as needed to support neurological health and wellbeing. Individual interviews and research circles were conducted with people who live with a neurological condition and caregivers of people with a neurological condition. Key informant interviews were also conducted with traditional knowledge keepers, health care professionals and practitioners. The open ended questions encouraged participants to share as much or as little information as they wanted to. The stories shared contained a wealth of information, far exceeding the study’s focus areas. Unfortunately, due to external deadlines and budgetary constraints, the research team only had time to focus the research report on the three key areas outlined in the proposal–risk factors, health gaps, and impacts. A lot of the information shared was not fully explored. In this dissertation, a secondary analysis of the data is conducted to explore role of culture, as well as cultural understandings of neurological conditions, and interactions with the health care system. The theoretical framework will utilize Indigenous ways of knowing and Critical Medical Anthropology as part of a "two-eyed seeing" approach. Mi'kmaw Elder Albert Marshall suggested the phrase "two eyed seeing" as a guiding principle for health research, where one eye looks at the issue through the strengths of Indigenous knowledges and ways of knowing, while the other eye looks at the issue from the strengths of Western knowledges and ways of knowing. By using both eyes together to fully analyse the material, the strengths of both Indigenous and Western knowledges are brought together. Through using these different frameworks to explore the narratives, the research fills a gap in the literature regarding how Indigenous cultural understandings of neurological conditions can influence how Indigenous people access care.

Thesis (M.Phil.) --University of Limpopo, 2012
An exploratory study was conducted on the ethnomedical aspects of rural communities in the Limpopo Province with emphasis on the use of cultural practices, values and belief systems to meet primary health care needs. The study explored the use of indigenous medical knowledge for remedial, preventive and protective health care. Qualitative and quantitative data were collected through interviews and questionnaire administration with 240 research respondents purposely selected from four communities of the Northern Sotho in the Limpopo Province. The research findings show that the Northern Sotho culture is composed of a wealth of indigenous knowledge, practices, values and belief systems that were developed by the people themselves with the objective of maintaining good health. The study respondents have extensive experience and knowledge about the elements responsible for much of the diseases that afflict them. For this reason, they have developed cultural belief systems and values that lessen the risks for contracting disease. Susceptibility to disease is lessened by knowledge about cosmological factors, disease etiologies, heeding of cultural taboos, moral behaviour, hygiene, healthy diet, drinking of clean water and proper sanitation and waste removal. Immunization against disease is accomplished through administration of indigenous plant medicines dispensed by traditional health practitioners. Instances of self-medication were encountered in 18% of the respondents. The respondents apply simple home remedies for prevention and remedial purposes. Treatment is meant for simple ailments such as flu, cough, diarrhea, snakebites, fever, measles and mumps. The medicines administered for self-medication are prepared in the household by the patient, his/her parent or a family member. Traditional health practitioners are consulted for preventive, protective and remedial care by 52% of the respondents and their families. Traditional health practitioners provide holistic remedial care through administration of medicines prepared from the indigenous plant materials such as bulbs, roots, leaves and bark of trees. The indigenous health care mechanisms of the Northern Sotho address basic elements of primary health care such as fostering self-care and self-reliance, community participation and the use of traditional medical practices for the maintenance of good health. It is recommended that the indigenous knowledge of preventive, protective and remedial care should be incorporated into Primary Health Care Programs to promote the WHO principle that communities should plan and implement their own health care services. Scientific validation of the health benefits derived from the consumption or utilization of medicinal plants should be encouraged.

Indigenous agroforestry systems, or the intentional use of trees and livestock in croplands, have a long history in the West African Sahel. In many locations, they have long contributed to food security and climate change resilience. But a century or more of cash cropping and use of modern agricultural inputs and tools has meant that no such agroforestry systems remain intact, and many are extinct, including in west-central Senegal, where the Serer historic mixed farming and pastoral strategies previously provided resilience to cyclical droughts and colonial-era agricultural and economic change but are now neither intact nor extinct. This study examines the current state of Serer agroecosystems, considering who uses what elements of the old systems, who has introduced what elements of nonindigenous farming systems, and whether this combination of local and imported farming systems is a coherent and sustainable fusion, or an incoherent pastiche leading toward agrarian collapse. I argue that, depending on how farmers integrate new models with the technical and cultural elements of the old system, a coherent fusion may result, with positive implications for sustainability, climate change adaptation, soil replenishment, crop yield, and livelihood resilience. This mixed-methods study draws upon literature from cultural ecology, agroecology, socioecological resilience, and history to interpret farmers’ accounts of changing agrarian practices. The study links ethnographic findings to empirical analysis of soil conditions and land use change. With these tools, my research sheds new light on the evolving role of local techniques and knowledge in the struggle to maintain agricultural productivity, as Sahelian communities confront soil fertility depletion, food insecurity, and climate change. The study finds that farming communities in this region can strengthen their livelihood resilience and enhance crop yields if they update elements of the well-adapted historic farming system, employ new techniques and tools, and in the process, forge coherent farming systems that still make cultural sense to farmers.
10000-01-01

The concept of cultural safety arose in Aotearoa me Te Waipounamu/New Zealand in the late 1980�s in response to the differential health experience and negative health outcomes of the first nation people of Aotearoa me Te Waipounamu/New Zealand, the New Zealand Maori. It was introduced and developed by Maori nurses initially, as they recognised the effect culture had on health and understood safety as a common nursing concept. The concept of cultural safety has developed into a disipline which is taught as part of all nursing and midwifery curricula in Aotearoa me Te Waipounamu/New Zealand. As cultural safety has developed the concept of culture has been extended to include people who differ from the nurse by reason of: age, migrant status, sexual preference, socioeconomic status, religious persuasion, gender, ethnicity, and in Aotearoa me Te Waipounamu/New Zealand, the Treaty of Waitangi status of the nurse and recipient/s of her/his care. Nationally and internationally, health experience and health outcomes are poorer for people of minority group status than for people who are part of the dominant group. Public-health research is therefore generally conducted on, or with, people with minority group status. Public-health researchers, by education, are members of the dominant culture and may be unaware that their own and their clients; responses may relate to one/other or both cultures being diminished do not always ensure the safety of their own culture or the culture being researched. This study�s objective was to develop a flexible, culturally safe public health research framework for researches to use when researching people who are culturally different from themselves. The study will argue that the use of such a framework will contribute significantly to improved health outcomes for people with minority status and will assist the movement towards emancipatory social change. The methods undertaken included: gaining permission from Irihapeti Ramsden, the architect of cultural safety to undertake the research, conducting a literature review, consideration of primary sources and their key concepts, consulting widely with people in the field of public health and cultural safety, self reflecting on the writers own personal and professional experience and finally designing the culturally safe public health research framework.

How interactive new media art can effectively communicate an indigenous philosophical concept. The sophistication and complexity of the philosophical concept concerning relationships between land and people and between people, intrinsic to the laws and customs of Australian Indigenous society, has begun to be communicated and accessed beyond the realm of anthropological and ethnological domains of Western scholarship. The exciting scope and rapid development of new media arts presents an innovative means of creating an interactive relationship with the general Australian public, addressing the urgent need for an understanding of Indigenous Australian concepts of relationship to land, and to each other, absent from Western narratives. The study is framed by an Indigenous concept of place, and relationships between land and people and between people; and explores how this concept can be clearly communicated through interactive new media arts. It involves: a creative project, the development of an interactive new media art project, a website work-in-progress titled site\sight\cite; and an exegesis, a Novella of Ideas, on the origins, influences, objectives, and potential of creative practices and processes engaged in the creative project. Research undertaken for the creative project and exegesis extended my creative practice into the use of interdisciplinary arts, expressly for the expression of philosophical concepts, consolidating 23 years experience in Indigenous community arts development. The creative project and exegesis contributes to an existing body of Indigenous work in a range of areas - including education, the arts and humanities - which bridges old and new society in Australia. In this study, old and new society is defined by the time of the initial production of art and foundations of knowledge, in the country of its origins, in Indigenous Australia dating back at least 40,000 years.

How interactive new media art can effectively communicate an indigenous philosophical concept. The sophistication and complexity of the philosophical concept concerning relationships between land and people and between people, intrinsic to the laws and customs of Australian Indigenous society, has begun to be communicated and accessed beyond the realm of anthropological and ethnological domains of Western scholarship. The exciting scope and rapid development of new media arts presents an innovative means of creating an interactive relationship with the general Australian public, addressing the urgent need for an understanding of Indigenous Australian concepts of relationship to land, and to each other, absent from Western narratives. The study is framed by an Indigenous concept of place, and relationships between land and people and between people; and explores how this concept can be clearly communicated through interactive new media arts. It involves: a creative project, the development of an interactive new media art project, a website work-in-progress titled site\sight\cite; and an exegesis, a Novella of Ideas, on the origins, influences, objectives, and potential of creative practices and processes engaged in the creative project. Research undertaken for the creative project and exegesis extended my creative practice into the use of interdisciplinary arts, expressly for the expression of philosophical concepts, consolidating 23 years experience in Indigenous community arts development. The creative project and exegesis contributes to an existing body of Indigenous work in a range of areas - including education, the arts and humanities - which bridges old and new society in Australia. In this study, old and new society is defined by the time of the initial production of art and foundations of knowledge, in the country of its origins, in Indigenous Australia dating back at least 40,000 years.

Alzheimer's disease (AD) is a significant public health concern for all elders in the United States. It is a particular concern for the American Indian (AI) population, which is one of the fastest-aging populations in the United States and the smallest, most underrecognized, and most culturally-diverse group in the country. A formal caregiver understanding of AD in the AI population is scarce. This phenomenological study was designed to discern what is known about AD in the AI population by exploring the cultural beliefs and experiences of formal caregivers who provide care for AI dementia patients. Specifically, this study sought to document formal caregiver and AI dementia beliefs about AD. Data came from 4 in-depth interviews that included 3 Western and one AI formal caregiver. These interviews explored the variability of cultural beliefs regarding AD and dementia among a sample of formal caregivers who minister to AI patients; in the interviews, these participants also provided examples of challenges they faced, providing a better cultural understanding of AI dementia. Results suggested that challenges include adopting a bicultural approach to AD, illuminating interactions between patient and provider, and fostering awareness of cultural competency. Research on this topic is critical in advancing cultural, public health, and evidence-based health practices regarding AI dementia patients. The potential implications for social change include enhancing cross cultural provider-patient interactions and advancing public health policy and practice for this underserved population. Many of the issues and challenges explored may have implications for other ethnocultural minority groups.

Places for the Good Care of Children is, broadly speaking, about Indigenous early childhood and the potential of understanding child development as a site for cultural rejuvenation and efforts to rebuild colonized peoples. More specifically, the project seeks to answer questions about linkages between early childhood, government policies, community visions, and the identity and rebuilding of Indigenous peoples and communities. I pursue this topic by examining two communities (Lake Babine and Tl'azt'en) within the Carrier Nation in Canada and two Tuhoe Maori Kohanga Reo sites in Aotearoa / New Zealand. Integral to this study is my own positioning as a Cree scholar, a long-time professional in the area of early childhood development, an advisor on multiple committees and tables concerned with Aboriginal issues in Canada, and a mother of three. From these multiple positions I have undertaken a qualitative inquiry employing focus groups, key informant interviews, and thematic analysis, all of which draw from multiple methodologies and a literature largely comprising works concerned with decolonization, Indigenous theory, early childhood development, and policy. The key findings of this research suggest that early childhood (and related educational considerations) is a critical site for cultural rejuvenation, for the rebuilding of community, and for the establishment of healthy Aboriginal communities in the future. Fundamental to this (rebuilding is autonomy by Indigenous communities over language and culture, over the care and education of their children, over their lives and futures, and over the lives and futures of their children.

Violence against Indigenous women is a major public health concern worldwide and Canada is no exception. Multiple forms of violence inform the broader context of violence against Indigenous women. Nurses are likely to encounter Indigenous women in a variety of settings, but evidence suggests that nurses may lack understandings of violence. This thesis explored the following question: How does extant qualitative research conducted in Canada, contribute to understanding the health and wellbeing of First Nations, Métis and Inuit (Indigenous) women who have experienced violence? During the development of this thesis, significant gaps were highlighted including underrepresentation of Inuit women in the literature, limited focus on health promotion, and lack of methodological approaches to systematic reviews that were participatory and inclusive of the community. Therefore, a secondary aim of this thesis was to privilege perspectives of Inuit women and their communities, by developing a study protocol for a collaborative and community centered approach to reviewing and assessing the extant literature. A configurative and inductive approach based on thematic synthesis was used to systematically search, retrieve, analyze and synthesize extant literature. Post-colonial feminist theory and intersectionality were used as theoretical lenses to emphasize intersections between multiple forms of violence and locate the problem within the broader context of colonization and oppression. Sixteen studies were included in this review, fifteen qualitative and one mixed methods study. Four themes with subthemes emerged based on analysis and synthesis of findings in the included studies: 1) ruptured connections between family and home, 2) that emptiness… my spirit being removed, 3) seeking help and feeling unheard, and 4) a core no one can touch. These themes represent interconnected pathways that influenced health among Indigenous women, and have implications for healthy public policy, clinical practice, and nursing education.

Early Childhood Care and Education in Ethiopia was revitalized after the initiatives of Education for All campaign were introduced with the intention of expanding access and improving educational opportunities to children living in disadvantaged communities. In the process of expanding access to Early Childhood Care and Education (ECCE) programs in Ethiopia, a greater need to grasp the meaning of early education in the context of children's historical, social, and cultural experiences emerged.

The purpose of this research study was to explore the integration of indigenous knowledge and cultural practices in ECCE programs in Addis Ababa, Ethiopia. Vygotsky's sociocultural theory in combination with Yosso's community cultural wealth theory served as the conceptual as well as the methodological framework advising the components of this research. This qualitative case study invited perspectives from local parents, teachers, directors, a university faculty member, and administrative personnel from Ministry of Education in Ethiopia.

Major findings uncovered that participants in this study associated language, fidel (the Ethiopian alphabet), traditional practices, and religion as core elements of Ethiopia's indigenous knowledge. However, when assessing the value of using indigenous knowledge, it was revealed parents' want for English and the personification English-speaking carries resulted in devaluation of Amharic and cultural practices in ECCE programs. Success with integrating indigenous knowledge by using native languages and culturally relevant materials was evident in schools serving low income families; but it was a challenge for these students when they advanced to all-English secondary schools. Other challenges to integrating indigenous knowledge were attributed to disproportionate numbers of private versus public schools, divergent education philosophy between rich and poor programs, lack of local resources, and absence of a stringent monitoring agency to enforce the national mandate of Amharic or mother's tongue as the medium of instruction.

The study bears important implications for ECCE programs, policy makers, educational researchers, and for Ethiopia. Recommendations include Ethiopia's adopting a three language system in primary grades beginning in ECCE programs. Further recommendations call for international and national support for developing indigenous resources, delayed introduction of English as a subject in elementary grades, and a comprehensive university-level ECCE teacher training program.

O presente estudo qualitativo teve como objetivo descrever e compreender o cuidado das crianças no processo saúde-doença sob a perspectiva das famílias de uma comunidade nativa do Peru. O Modelo para Competência Cultural de Purnell foi a base teórica que deu sustentação ao estudo. O método etnográfico com ênfase na etnoenfermagem, utilizando as técnicas da observação participante e da entrevista etnográfica, com cinco famílias durante um período de convivência de quatro meses em uma comunidade nativa; permitiu a compreensão da perspectiva dos informantes sobre o cuidado das crianças. Emergiram três temas culturais do conjunto dos dados: A estrutura sociocultural da comunidade Kabano e seu cotidiano, na qual a função desempenhada por cada membro representa um papel preponderante na estrutura sociocultural e no cotidiano da cultura. A promoção e preservação da saúde na comunidade Kabano é caracterizada por um cotidiano de limitações e dificuldades. Os papéis dos membros da família nuclear, da família ampliada, e do curandeiro e da parteira, referentes às atividades de cuidado cotidianas, visam à promoção da saúde e a vida do coletivo. As práticas no adoecimento das crianças são permeadas por grandes dificuldades apesar do suporte da rede social. As dificuldades são de natureza econômica e provêm das falhas no relacionamento e na comunicação do profissional de saúde com os membros da cultura e os déficits estruturais do estabelecimento de saúde. A assistência à saúde na cultura Kabano se encontra nas etapas iniciais do Modelo para Competência Cultural de Purnell, ou seja, um cuidado caracterizado pela inconsciência incompetente. Os resultados descritos neste estudo, se considerados, podem levar os profissionais a se aproximarem da competência inconsciente para o cuidado cultural da pessoa, da família e da comunidade.
This qualitative study aimed to describe and understand the care of children in the health-illness process from the perspective of the families of a native community in Peru. The Purnell Model for Cultural Competence was the theoretical framework that had supported the study. The ethnographic method with emphasis in the ethnonursing using the participant observation and ethnographic interview techniques with five families, during four months of coexistence in a native community; allowed to understand the informants perspective about the care of children. Three cultural themes emerged from the data set: The socio-cultural structure of Kabano\'s community and their everyday, in which the role played by each member represents a preponderant role in the socio-cultural structure and in the everyday of the culture. The promotion and preservation of health in Kabanos community is characterized by daily limitations and difficulties. The roles of the members of the nuclear family, extended family, and the healer and midwife, regarding the daily care activities, aim at promoting health and life of the collective. Practices in childrens illness are permeated by great difficulties despite the support of social network. The difficulties are of economic kind and come from failures in the relationship and communication between the health professional and the members of the culture and from the structural deficits of the health center. The health care in the Kabano culture is in the early stages of the Purnell Model for Cultural Competence, and characterized by a careful unconscious incompetent. The results described in this study, if they can bring to the professional approach the unconscious competence for cultural care of the person, family and community.

碩士
國立臺灣大學
社會工作學研究所
106
Care work is an urgent issue in the indigenous community in modern Taiwan with the decreasing birth rate, young people moving out and aging society. Culture care is the ideal care in transcultural settings in the literature review, which emphasis on providing care by respecting the culture of the care receivers. The implementation of culture care scatters and calls for an overarching model. This ethnographic study which aims to explore the meaning of the culture in care work and to find a pattern of practicing in the Atayal communities along the Daan River, Taichung, Taiwan. Four months of fieldwork were carried out between March and July in 2017. Participant observation, informal interviews, and in-depth interviews took place in Taiwan Indigenous Dmavun Development Association (TIDDA), a local social welfare organization, and three churches. The findings of this study indicate that both the integrated belief and the economic behaviors are the fundamental structure of culture care in the indigenous community. First, there is a system of spiritual belief in the life. It is a mix of the ethnic tradition, gaga and utux, and the Christian religion, which can be observed at the churches, TIDDA and in individuals’ practicing. This integrated belief supports the health of body-mind-spirit and also social aspects for the Atayal. Secondly, farming work stands as the economic behavior that integrates the local moral world and people’s aspiration of returning to land. The local moral world emphasizes common good, a logic of sharing but competition, reaching consensus and memorizing social suffering of Atayal in this area. Such a worldview sustains the concrete services, caring relationships, and other forms of exchange among the Atayal. Farming is chosen as a way to empower the elder Atayal since farming was used to be their daily work. Thus, the elder Atayal become the caregiver who produces food instead care the receiver who waits for help. According to the findings, this study suggests that the government should rethink how resource goes into the indigenous community. It is culturally appropriated to create a flexible policy that respects the local moral world in which spiritual systems, economic life, and informal relationships support one another.

The purpose of this study was to (1) explore the experiences and perceptions of clinicians who participated in a pilot cultural safety intervention in the Northwest Territories and (2) to make recommendations to pilot intervention in terms of design, content, and delivery. Indigenous and process evaluation research principles underlined this qualitative research project. Data was collected through semi-structured interviews with eight clinicians who participated in the pilot intervention. Findings, identified through thematic analysis, reveal that participants were satisfied with many aspects of the pilot intervention, including key learnings, but also experienced challenges. Among these challenges were dominant discourses that suppress conversations about power and privilege. These research results will inform the sponsors of this project to further refine the pilot training model to enhance clinician learning and engagement. This study may be insightful to researchers and program developers in other jurisdictions.
Graduate

Reflecting on my own experience as an Indigenous social worker, and a thorough literature review of mostly other Indigenous researchers, I addressed the following questions: What can wellness look like for Indigenous social workers? Does connection to culture contribute to wellness for Indigenous social workers practicing from an Indigenous way of being? And does this connection to culture impact my approach to practice and how? By exploring the literature, current policy and legislation, and social work practice in this province, I will discuss how I navigate my work and how I ensure that my practice continues to be grounded in traditional ways of being. In addition, recent shifts in policy, legislation and practice, urge us to practice in a way that honours traditional systems of decision-making, planning and caring for children within child welfare in BC. Given this, this research is timely. I will explore cultural and permanency planning for children and youth in care and how my own experience plays a vital role in how I approach this area of practice. I will discuss the integral role of culture in my life and how it keeps me grounded to continue walking alongside the Indigenous community in a good way. Ultimately, though, the foundation of this research is centered around wellness. Wellness for Indigenous social workers directly impacts the work we do, how we approach children and families, and our ability to continue doing the work in a good way.
Graduate
2020-12-13

Traditional cultural expressions (TCEs) are an integral part of the cultural heritage of every nation – they are an essential element of the social and cultural identity of each nation and particular communities within those nations. TCEs represent an important part of the TCE holders’ living culture. Hence, indigenous communities in many developed and developing countries have called for effective protection of their TCEs against unauthorised use that could potentially lead to extinction of their TCEs. Protecting such TCEs from extinction should be done by promoting them through encouraging and supporting their holders to keep practising and developing their TCEs. However, to date, there is no mechanism that has been agreed between countries to protect and promote TCEs. Some countries and intergovernmental organisations have provided various mechanisms aimed at protecting and promoting TCEs at national, regional and international levels, although these mechanisms differ from each other regarding the scope and type of protection granted to the TCEs, and in meeting the needs and expectations of the TCE holders. This thesis investigates the extent to which Libyan intellectual property (IP) laws can protect TCEs from unauthorised use, and whether the current protection is adequate. In this regard, the thesis explores the scope and types of protection that are granted to the TCEs through various mechanisms which have been proposed at national, regional and international levels. The thesis commences with an examination of relevant international treaties, including the international treaties within the United Nations Educational, Scientific and Cultural Organization (UNESCO) and the World Intellectual Property Organization (WIPO). It then contrasts the regional and national attempts that have been made to provide adequate mechanisms that protect and promote TCEs, by either using existing IP laws or creating sui generis systems. This research also compares the protection of TCEs under IP laws in Australia and New Zealand with the protection of TCEs under the sui generis systems in Tunis and Panama. To this end, the thesis investigates the appropriateness of the current protection afforded to Libyan TCEs, and whether it is enough to protect such TCEs from extinction. First, the thesis examines the protection of TCEs under the current Libyan IP laws, and then compares such protection with the protection of TCEs in other nations, including Australia and New Zealand. Following this, the thesis considers to what extent the current protection of Libyan TCEs can fulfil the needs and expectations of the indigenous peoples of Libya (the Amazigh peoples). This was achieved through conducting interviews over the phone with representatives from the Libyan Ministry of Culture and Civil Society and the Amazigh communities in the Nafusa Mountains region. The fieldwork, which was conducted by the researcher who is of Amazigh origin from the Nafusa Mountains region, indicates that Amazigh TCEs nowadays are facing extinction more so than at any time previously. It also indicates that the protection of Amazigh TCEs under Libyan IP laws is not adequate because it does not meet the needs of the Amazigh TCE holders. Therefore, there is a need to establish a stand-alone sui generis system that aims to promote and protect Amazigh TCEs through fulfilling the needs and expectations of the Amazigh TCE holders in Libya. This thesis therefore recommends that the current Libyan IP laws should be revised to introduce a stand-alone sui generis TCEs protection system.
Thesis (Ph.D.) -- University of Adelaide, Law School, 2018.

This thesis is concerned with cultural connection and its role in creating cultural permanence when planning for Indigenous children and youth in care. Its goal is to mitigate the current path of disconnection and imbalance for Indigenous children and youth in care and to recommend an ecological, holistic approach to child welfare practice. It comprises a literature review that documents theories and practices to support belonging, cultural permanence, and cultural identity for Indigenous children while supporting meaningful connections with family, culture, and community. This information and analysis will be applied to the care of children and youth being served by Northwest Inter-Nation Family and Community Services Society (NIFCS) in British Columbia. The study’s findings will highlight guidance to assist social workers in centering cultural traditions that promote cultural strengths, resiliency, and a sense of belonging for Indigenous children and youth. This thesis will provide suggestions for interacting with the Indigenous community, parents, relatives, workers, and other delegated agencies. Finally, this thesis will explore how one social worker’s dream influences the direction of her practice to build on cultural strengths and spiritual resiliency.
Graduate
0452
0631
0628
kbennett@nifcs.org

Text in English
In this study an attempt has been made to reflect upon T.G. Mashaba's transcultural themes. For the purpose of this study, the researcher had to differentiate between traditional and professional cultural themes. All of these were mirrored in some of Mashaba's works through the employment of descriptive devices in a manner that enables one to picture her philosophy of transcultural nursing care, her ideas and ideals, conceptions, opinions and beliefs. The chief aim of this study was to survey the significance and contribution of Mashaba transcultural themes to nursing. In identifying the two systems, Mashaba was attempting not only to help nurses to become aware of these systems, but to consider ways to make reciprocal interfaces with the two systems. Marked caring differences among health care systems exist as well as similar features. Efforts were made - by Mashaba - to explicate these caring aspects in order to provide a sound rationale and therapeutic nursing care. The design used in this study was purely descriptive, investigative, interpretive and analytic with the specific aim of elucidating Mashaba's ideas, ideals and thoughts. This approach helped in bringing to light the value of the themes while at the same time focusing attention on their transcultural nature. Leininger's Cultural Theoretical Model was applied - as a conceptual Model - for the analysis of transcultural themes. This research study gives us a picture of a gifted and hardworking woman. She was ambitious and had set definite goals for herself. Her sense of cultural observation and imaginativeness elevate her as- a spokesperson for the underprivileged, not only of her race, but of any nationality. In her efforts, she was a moderate who believed that engagement in a dialogue would bring better and more lasting solutions than war. This gives her work the universal relevance and appeal.
Health Studies
D.Litt. et Phil. (Advanced Nursing Sciences)

Historically and currently, the federal and provincial or territorial governments of Canada have neglected to ensure that Aboriginal children in foster care receive genuine, Aboriginal-centered cultural support. This research project aims to address the lack of available cultural programming for Aboriginal girls in foster care. Through interviews and a review of current literature, knowledge about cultural programming is examined and components of a successful mentorship model for Aboriginal girls in foster care are identified. Five semi-structured interviews were carried out and analyzed through grounded theory, complemented with autobiographical reflections. The study concludes that there is an evident need for cultural continuity programming for Aboriginal girls in foster care on southern Vancouver Island, British Columbia, and that a mentorship framework is the best applicable model.
Graduate
0452
0631
0326
kr@uvic.ca

The majority of black South Africans utilize the services of indigenous healers and the new National Health Plan for South Africa makes provision for cooperation between the healers and formal health practitioners. The purpose of this study was to determine the role played by indigenous African healers in the prevention of diseases and the promotion of health, and to design a model which will provide guidelines for cooperation between indigenous healers and formal health workers. This study was ethno-medical, contextual, exploratory and qualitative. It was designed to look into the health care of a specific cultural group to explore in depth the experiences of indigenous healers in providing health care within their cultural context. Data was collected by individual free-type interviews from indigenous African healers, users of formal health services and by observation. It was found that there is dual utilization of both formal and indigenous health service systems by clients. A specific culbrral terminology relating to health was found to be used. Such terminology could result in communication gaps and breakdowns if not known to or used by formal health workers. The findings show that cultural beliefs are still strongly adhered to. These were found to influence the life-styles and health maintenance behaviour of a cultural group. The fmdings show that divination fonns the core of health assessment and health-problem diagnosis. It was found that no health problem could be attended to without first going through a divination session. The findings also show involvement of indigenous healers in primary health care workers at first contact levels of prevention in the field of paediatric preventive care. Diarrhoea and vomiting in children was found to be the preventable disease in which healers specialize. Infertility and impotence were found to be conditions taken to healers for treatment. Other sexually transmitted diseases as well as culture-bound syndromes treated by indigenous healers were found in this study. The use of rituals and rites of passage and the involvement of ancestors were found to form part ofholistic health care. The fmdings show the willingness of healers to collaborate with formal health workers. A model is designed to guide the process of collaboration.
Health Studies
D. Lit. et Phil. (Advanced Nursing Sciences)

碩士
國立中正大學
社會福利研究所
107
While Taiwan has developed into a multicultural society, the literature of cultural competence of mainstream members remains relatively unexplored. For the home-based caregiver, cultural knowledge and intercultural communication skills of home-based caregivers can foster and advance the relationship with the care recipients and promote the quality of home-based care and the work identity of the home-based caregiver. 　　The purpose of this study is to explore the subjective feelings of the Han Chinese home-based caregiver regarding their interaction, communication and relationship with indigenous care recipients, and to scrutinize their cultural competence and challenges in the process of caregiving. This study uses in-depth interviews with seven Han Chinese interview participants from Yilan and Hualien counties who were recruited by convenience sampling. 　　This study found that the presentation of cultural competence of Han Chinese home-based caregivers was influenced by the concept of “assimilation”. Because home-based caregivers communicate with their indigenous care recipients in Mandarin Chinese, the caregiver tends to assume the indigenous care recipient has been assimilated into mainstream Han society; thus the Han Chinese home-based caregiver lacks motivation to learn the languages of indigenous care recipients, which contributes to a lack of understanding of intercultural awareness. In addition, when the interview focused on providing services, the caregiver expressed greater concern with providing professional services than with developing intercultural competence and communication skills. However, when the focus shifted to the establishing of relationships, the caregiver expressed more concern with how to establish relationships and improve intercultural competence and communication skills. 　　These findings have implications for improving intercultural awareness and communication skills in the provision of home care services by majority-Han Chinese in indigenous tribes. Han Chinese home based caregivers should be encouraged to enhance cultural sensitivity, multicultural awareness, and show greater respect to different ethnic groups. On the other hand, from the aspect of policy, the government should increase multicultural awareness and communication education in the training of home-based Han Chinese caregivers.

碩士
國立臺東大學
進修部公共與文化事務碩士專班(假日)
104
This study investigates the operating difficulties and strategies of care provided by “Indigenous Tribes Cultural Health Station” (hereinafter abbreviated as “Cultural Station”) currently implemented by (Council of Indigenous Peoples) (hereinafter abbreviated as “CIP”)” from the perspective of service provider. This study used methods, such as literature review and focus group interview, to collect data. This study interviewed public sectors, experts, scholars, and practitioners of “Cultural Station Supervisors and Care Attendants” to investigate and inspect the current status and process of implementation of cultural station service delivery under the care service system of the CIP, in order to further understand: (1) to investigate whether the care service system provided by the CIP can meet the care service needs of indigenous elderly people; (2) to analyze relevant factors affecting the care service of practitioner role; (3) to understand how to maintain the sustainable operation of cultural health station when faced with the increase in care service needs of elderly people in tribes, in order to provide the research results as reference for future development of evaluation model and policy promotion. The research results showed that, the most important care need of elderly people in tribes is “companionship.” “Cultural heritage” needs to be improved most. In terms of health care, “medicaid service” and “accurate eating habit” are in serious shortage. All in all, the establishment of cultural station still meets the needs of indigenous elderly people. However, the inspection and reflection on health care from cultural perspective showed that, there is a lack of a series of systematic care system for elderly people in tribes to meet their special cultural health care needs. Practitioners of cultural station significantly need “funds” and “training course planning” for cultural station from subsidization of central government. When faced with the lack of social workers manpower of social work profession for indigenous tribes and high turnover rate, the specific strategies and approaches of the CIP are still unclear as yet. In terms of the factors affecting difficulties, difficulties are highly correlated with “parent organization,” “provision of support funding,” “staffing,” and “social resources networks.” If the cultural station set up by care system of the CIP can provide the services and measures required by service providers and service receivers, it will be helpful to the maintenance of relationship among cultural station in indigenous tribes, elderly people, and social networks. In this way, relevant care services meeting the needs of local indigenous elderly people can be provided. This study proposed suggestions for four dimensions: 1. Government authorities (CIP and Indigenous Peoples Department); 2. Parent organization of cultural station; 3. Practitioners of cultural station; 4. Subsequent researchers. The suggestions for government authorities are: to promote the tribal languages and develop APP system, as well as to develop specific health care policies for indigenous peoples. The suggestions for parent organization of cultural station and practitioners are: to focus on manpower training, to develop self-management and user charge directions in the future, to obtain Level C license, and to improve professional degree. In the end, the suggestions for subsequent researchers are: to develop regional and in-depth field research on development of cultural stations of various places.

The Truth and Reconciliation Commission’s first call to action is to reduce the number of Indigenous children and youth in care, including keeping young people in culturally appropriate environments. While we work towards this goal, culturally appropriate resources are needed to support children and youth as evidence shows that when Indigenous youth have access to cultural teachings, they have improved physical, mental, emotional, and spiritual health outcomes. Our project focused on the protective qualities of Indigenous coming of age teachings. Together with our community partner Surrounded by Cedar Child and Family Services, we worked to develop resources that inform and advocate for a culturally-centered coming of age for urban Indigenous youth living in foster care in Victoria, British Columbia on Lekwungen Territory. This dissertation begins with a literature review to provide the social and historical context surrounding urban Indigenous youth-in-care’s access to coming of age teachings. This is followed by a description of the Indigenous research paradigm that guided our work, what it meant for us to do this project in a good way, and the methods that we used to develop three visual storytelling knowledge sharing tools. Three manuscripts are presented, two published and one submitted, that reflect a strength-based vision of coming of age shared by knowledge holders who participated in our community events. The first manuscript retells the events of the knowledge holder’s dinner, where community members shared their perspectives on four questions related to community engagement and youth support. An analysis of the event’s transcripts revealed key themes including the responsibility of creating safe-spaces for youth, that coming of age is a community effort, and the importance of youth self-determining their journey. A graphic recording and short story are used to illustrate and narrate the relationship between key themes and related signifiers. This manuscript highlights the willingness of the community to collectively support youth in their journeys to adulthood. The second manuscript focuses on our two youth workshops that had the objective of understanding what rites of passage youth in SCCFS’s care engage with and how they learn what cultural teachings were most important to them. The findings suggest that when youth experience environments of belonging, and know they are ‘part of something bigger’, qualities like self-determination, self-awareness, and empowerment are strengthened. The third manuscript focuses on how we translated our project findings into different storytelling modalities using an Indigenist arts-based methodological approach. The project findings provided the inspiration and content for a fictional story called Becoming Wolf, which was adapted into a graphic novel, and a watercolour infographic. These knowledge sharing media present our project findings in accessible and meaningful ways that maintain the context and essences of our learnings. This research illustrates how Indigenous coming of age is an experience of interdependent teachings, events, and milestones, that contribute to the wellness of the body, mind, heart, and spirit of youth and the Indigenous community more broadly. Through our efforts, we hope to create a shared awareness about the cultural supports available to urban Indigenous youth that can contribute to lifelong wellness.
Graduate

Following cultural anthropological inquiry, this dissertation examines the adoption of shamanic healing techniques into Western medicine and the resultant hybrid modality of health care fostered by two disparate healing traditions. As the U.S. populace increasingly turns to alternative forms of healing in conjunction with, or in lieu of, conventional Western medicine, shamanic healing has been added to the list of recognized non-conventional therapies. Shamanism, once prevalent throughout most of the world in various cultural forms, is purported to be the oldest healing modality, dating back to the Upper Paleolithic in Siberia. Historical excoriation and extermination from religious and political dogma have plagued shamanic cultures for centuries while their healing practices have been rebuked by Western concepts emergent from the Scientific Revolution—whereupon the Cartesian Split and a corporeal view of the body transformed the field of medicine. In the United States, over the last decade, a new and growing subculture of health care practitioners, including “Western” educated medical practitioners, is seeking out shamanic training for personal and professional development. This study examines how the adoption of a healing paradigm borne out of indigenous cultures oriented toward communal living and local economies is adapted to a Western culture steeped in individualism, commercialization, and commodification. Through surveys, interviews, and ethnographic research, the investigator provides numerous examples and analysis of the practice of shamanic healing techniques in medical clinics, health care centers, and hospitals. In particular, this study will focus on the shamanic training of health care practitioners, their motivations, the manner in which they incorporate shamanic healing techniques into their treatment protocols, as well as patient/colleague/administrative responses and institutional barriers. A comparative analysis provides discussion on both the metamorphosis of shamanic healing traditions appropriated within a biomedical framework as well as the influence of spiritually-based healing practices upon the established medical culture in the United States today. Through the lens of highlighted individual experiences, the investigator offers insight into an emerging hybrid healing modality embedded in cultural contrasts that also serves as a catalyst for the renegotiation of the meaning of healing.