Дисертації з теми "Indigenous families"

Improving the health of Indigenous children and fostering health equity requires a radical shift beyond prevailing health care approaches. Early child development (ECD) and intervention programs are increasingly recognized for their potential in promoting children’s health and well-being, and appear to be ideally positioned to play a vital role in fostering child health equity. Currently, there is a lack of research on early intervention (EI) programs in the context of Indigenous families and children in Canada. The purpose of this qualitative study was to generate knowledge on how an urban-based EI home-visiting program for Indigenous families and children in BC, known as the Aboriginal Infant Development Program (AIDP), influences families and children’s health and well-being, and is responsive to health and social inequities affecting families and children experiencing social disadvantages. This inquiry was informed by critical theoretical perspectives and undertaken in collaboration with the AIDP. Ethnographic methods of data collection were used to obtain the perspectives of: Indigenous caregivers (n=10) and Elders involved in AIDPs (n=4), AIDP workers (n=18), and administrative leaders of organizations that hosted AIDPs (n=3). Findings demonstrate: (a) a relational perspective of ECD that emphasizes how family well-being and children’s health equity are inextricably connected, and shaped by intersecting structural inequities; (b) how AIDP workers influence family well-being and foster child health equity by: (i) contextually tailoring their programs for female-led single-parent families in urban contexts, and (ii) reframing the EI process so that it is responsive to women’s agency and self-identified priorities, which are frequently centered on accessing determinants of health and navigating the health care and child welfare systems; (c) how locating AIDPs in multi-service organizational hubs enhances a relational orientation to EI, and (d) how AIDP workers traverse a contested ECD landscape and an increasingly complex relationship with the child welfare system. This knowledge will be used to inform and enhance AIDP practices, policies, and education. These findings are applicable to a broad range of ECD and health care disciplines, including occupational therapists, and EI programs that serve Indigenous and non-Indigenous children who live with social disadvantages that stem from structural inequities.
Medicine, Faculty of
Graduate

In Queensland, there is little research that speaks to the historical experiences of schooling. Aboriginal education remains a part of the silenced history of Aboriginal people. This thesis presents stories of schooling from Aboriginal people across three generations of adult storytellers. Elders, grandparents, and young parents involved in an early childhood urban playgroup were included. Stories from the children attending the playgroup were also welcomed. The research methodology involved narrative storywork. This is culturally appropriate because Aboriginal stories connect the past with the present. The conceptual framework for the research draws on decolonising theory. Typically, reports of Aboriginal schooling and outcomes position Aboriginal families and children within a deficit discourse. The issues and challenges faced by urban Murri families who have young children or children in school are largely unknown. This research allowed Aboriginal families to participate in an engaged dialogue about their childhood and offered opportunities to tell their stories of education. Key research questions were: What was the reality of school for different generations of Indigenous people? What beliefs and values are held about mainstream education for Indigenous children? What ideas are communicated about school across generations? Narratives from five elders, five grandparents, and five (urban) mothers of young Indigenous children are presented. The elders offer testimony on their recollected experiences of schooling in a mission, a Yumba school (fringe-dwellers’ camp), and country schools. Their stories also speak to the need to pass as non-indigenous and act as “white”. The next generation of storytellers are the grandparents and they speak to their lives as “stolen children”. The final story tellers are the Murri parents. They speak to the current and recent past of education, as well as their family experiences as they parent young children who are about to enter school or who are in the early years of school.

Cancer among Indigenous Peoples (First Nations, Inuit, and Métis) is disproportionately higher than the overall Canadian population. Many Indigenous Peoples have difficulty accessing care and do not receive culturally safe care due to a longstanding history of marginalization and colonization. The role of a nurse navigator (NN) was developed to improve continuity of care and overall health outcomes for Indigenous Peoples; however, limited research exists on what a NN does or how they are perceived. Using constructivist case study methodology, this thesis explored the experiences of a NN working in a large tertiary care hospital in Ontario, Canada, and the processes the NN used to support Indigenous cancer patients in a culturally safe manner. Six in-depth semi-structured interviews were performed with health care providers and managers, and shadowing of a NN occurred over two weeks allowing direct observations of the NN that was captured in field notes and reflective journaling. Interviews were audiotaped and transcribed; all data was entered into NVIVO 12 qualitative software and coded thematically. Analysis revealed the NN to be an important complement to clinical care and key resource to navigating the health care system, providing mechanisms for building trust, and raising awareness of Indigenous historical and cultural contexts. The NN practiced non-conventional, patient-centered approaches that included engaging with the land and arts, interpreting healthcare information, advocating for and aiding autonomy over healthcare. All participants felt the NN had a positive influence on health and wellbeing. Thesis results inform healthcare delivery and nursing practice to improve quality of care and outcomes for Indigenous cancer patients.

For many Aboriginal communities in Canada, the legacies of historic and ongoing colonialism and the impacts of marginalization, dispossession and racism have produced barriers to meaningful and nutritious foods and foodways. This has resulted in high rates of diet-related diseases among Aboriginal populations. The same factors that impact Aboriginal food security also create barriers to employment and housing, and inequitable treatment within the criminal justice system. Founded in 2012, a prison garden based at a minimum security correctional institution in Mission, British Columbia (BC), attempts to address these correlates of crime and poor health by engaging men in federal custody in meaningful activity; specifically, the growing and subsequent donation of organic produce. The fruits and vegetables grown in the garden are donated to a variety of local organizations and Aboriginal communities, including the Tŝilhqot’in Nation of central interior BC. This ethnographic research, founded in critical social justice theories and the principles of food sovereignty, set out to understand the impacts of the garden on both the participating men and the recipient Tŝilhqot’in communities. Qualitative interviews were conducted with 10 participating men in custody, 10 Tŝilhqot’in recipients, and 5 program stakeholders. Iterative thematic analysis revealed multi-layered impacts for the participating men, starting with access to food and increasing over time to include gardening as a means to figuratively escape the correctional environment, to work productively, to give back, and as a means to begin imagining meaningful futures outside of prison. The distribution of vegetables within the Tŝilhqot’in highlighted a passive coalescence with histories of culinary imperialism, truncating impacts to two layers: access to food and connections with the men in prison. Drawing on the insights of both the men and Tŝilhqot’in community members and the theoretical principles of food sovereignty, decolonizing methodologies and food as social justice, potential ways to acknowledge the legacies of colonialism, increase connection between the prison and the communities, and increase impacts are discussed.
Medicine, Faculty of
Population and Public Health (SPPH), School of
Graduate

This thesis is an exploration of the experiences of care-giving for Indigenous people living with a serious mental illness. The research included the experiences of those being cared for and those providing care. Due to past negative research experienced by Indigenous people, the study was conducted as a critical ethnography using multiple culturally appropriate methodologies and under the direction of a Study Reference Group. Participants were recruited through a person known to them, a culturally safe method of introduction. Thirteen in-depth case studies were conducted over 18 months, and participants' stories were constructed through multiple interviews, feedback and workshop sessions. Findings included the identification of a serious disconnection between mental health providers and Indigenous Australian families living with serious mental health issues. This disconnection was due to mental health providers lacking understanding of Indigenous needs and of the complexity and concepts of Indigenous care-giving. One outcome from this study was the proposal of an Indigenous care-giving model. The key elements of an Indigenous model of care-giving are the importance of relationships and reciprocity in holding and sustaining culture, and the significance of cultural responsibility. When mental health providers lack understanding of these attributes it has serious implications for their interactions with Indigenous people. This thesis offers recommendations for future research and for improved standards for mental health care provision.

This thesis examines representations of Indigenous and non-Indigenous children that circulated through various reports, magazines, and fictional stories that were produced for and about children in Canada’s settler colonial context. Particularly, I focus on the archives of two related institutions, the interdenominational Canada Sunday School Union’s annual reports (1843-1876), and the Shingwauk Industrial Home’s monthly juvenile magazine, Our Forest Children (1887-1890), as well as two juvenile adventure narratives, Canadian Crusoes (1852) by Catharine Parr Traill and “The Shagganappi” (1913) by Emily Pauline Johnson (Tekahionwake). Through the nineteenth century, childhood emerged as a stage of development in the making of a racialized adult identity; I find that these archives and texts record uneasiness about racialized systems of feeling and reveal the colonial management regime’s preoccupation with strengthening certain affective bonds of relationality in order to naturalize dominant, Eurocolonial practices of kinship. My argument through this thesis follows and extends critical approaches to discourses of kinship from scholars interested in deploying Indigenous and postcolonial critiques of Western kinship traditions (Gaudry 2013, Justice 2018, Morgensen 2013, Rifkin 2010). These scholars variously draw on Michel Foucault’s theory of biopower, which they find to be central to the production and proliferation of the institution of settler colonialism in North America, and query how the biopolitical management of Indigenous people was constructed through particularized institutions (such as the residential school) and discourses (such as blood quantum). My project builds on this work by focusing on the representation of child-centered affect in Canada’s settler-colonial context. While kinship figures as a dominant narrative through this thesis, I argue that the figure of the child emerged as the node through which the colonial management regime worked out competing forms of kinship in Canada’s settler-colonial context. In the first chapter, I close read the content of the annual reports that were published by the Canada Sunday School Union. I focus specifically on the “technologies of transparency” that reveal the kinds of investments that were made in the lives of real-life settler children in Canada. The Union’s interest in tracking the circulation of Sunday school libraries, for instance, reflects an impulse to inculcate Christian feeling within the nuclear family. The second chapter builds on the colonial management regime’s investment in the emotional lives of children, but shifts the focus to the lives of the Indigenous children who attended the Shingwauk Industrial Home in Sault Ste. Marie through the late 1880s. I demonstrate how Reverend Edward F. Wilson utilized the generic codes of popular British juvenile magazines of the period to showcase how the home’s Indigenous students learn how to articulate appropriate expressions of Christian feeling. In chapter three, I draw attention to Catharine Parr Traill’s undertheorized juvenile adventure novel Canadian Crusoes. I argue that Traill represents vignettes of an Indigenous kinship practice in order to stage the incorporation of a young Kanien’kehá:ka woman into the Euro-Canadian family. Finally, the fourth chapter examines how Emily Pauline Johnson represents the incorporation of mixed-race children into the Canadian nation in her juvenile adventure novel, “The Shagganappi.” While scholars read “The Shagganappi” as a tale of successful racial-intermixture, I argue that such readings only serve to reinscribe the fantasy that Canada is comprised of a “mythical métissage” (Gaudry 85).

The purpose of this study was to identify the needs of the Purhepecha children, also referred to as Tarascan, and their families living in the Eastern Coachella Valley located in California. A questionaire was developed by the author in order to identify the population's specific needs. Ultimatley, it is with hope that the Purhepecha people's needs will be understood as relevant to their language and culture, and make these needs public for other professionals working with this population.

This critical ethnography focuses on the practice of an Indigenous-serving charter school in Arizona and how it created space to practice culturally responsive schooling for Indigenous youth in an era of school accountability and standardizing educational reforms. Urban Native Middle School (pseudonym) opened for four years before being closed under tremendous state pressure from high-stakes testing accountability measurements. This study uses data spanning two periods of data collection: archived data collected at the time of the school's operation, and follow-up data tracking educators', parents' and students' experiences after the school's closure. Careful examination of student, educator, and parent narratives about the school during its years in operation illuminate how adults and youth co-authored a unique reterritorializing both/and discourse, building a school community of practice around connections to mainstream standardized knowledge and local Indigenous knowledges. The transformational potential of the schools both/and approach offered students access to strength-based both/and identities. The second phase of the study, which followed educators', parents', and students' into new school environments, illuminates practices of educational negotiation on the part of participants within geographies of limited educational opportunity for Native youth, both urban and rural. With four years of data collection, this study expands understanding of how Indigenous families choose among available educational environments in landscapes of limited school options and policy labels which fail to address the on-the-ground realities of schooling in Indigenous communities. For the Indigenous educators and families in this study, navigating school choice in an era of high-stakes testing reflects an enduring struggle of American Indian education with educational policy. This study's findings suggest that the transformative potential of both/and schooling has positive and wide reaching implications on the school experience of Native youth, and further illuminates the persevering practices of Indigenous educational survivance in seeking access to more equitable, culturally sustaining educational experiences. With implications for practice and policy, this anthropologic case study of an Indigenous-serving charter school considers the powerful impacts of human relationships on student learning and critiques the injustice perpetuated by snapshot accountability measurements which deny students' spaces for cultivating bridges to access imagined futures.

Lamaholot is a population found on Flores and in the Solor Archipelago of Eastern Indonesia. The population is village-based and divided into patrilineal descent groups. Marriage is coupled with bridewealth and follows a pattern of asymmetric marriage alliance between descent groups. This thesis shows that a small group of Lamaholot in the administrative regency of East Flores shares certain traditions with a neighbouring population called Ata Tana ‘Ai. Ata Tana ‘Ai are a sub-group of the Sikka population in the administrative regency of Sikka. Descent group among Ata Tana ‘Ai are matrilineal and households were traditionally based in scattered gardens. Marriage is not coupled with bridewealth and instances of asymmetric marriage alliance between descent groups are here a consequence rather than a cause of marriage. The current fieldsite seems to have been part of the ceremonial system of Ata Tana ‘Ai and also to have shared a tradition of dispersed settlement in the gardens. The descent groups might initially have been matrilineal, but in the recent past there was also a habit of dividing children between the parental descent groups. Recent traditions of dividing children can be found throughout central-east Flores, but seemingly not to same extent as at the fieldsite. The payment of elephant’s tusks was a central feature in the acquisition of group members at the fieldsite and could be paid by both men and women. These payments were not necessarily tied to marriage and did not serve as bridewealth. In the last century outer social factors, such as the Catholic mission and the creation of the Dutch colonial state, have resulted in that many of the traditional practices at the fieldsite have been replaced with traditions from Lamaholot elsewhere. The residence pattern is now village-based, but gardens retain a central social and ritual position. The role of the elephant’s tusks has taken different expressions throughout this period of social change, and alongside the changing role of tusks, the traditional social and material authority of women at the fieldsite has declined, whereas that of men has increased. This thesis examines the current and the traditional practices in and around the fieldsite, and focuses on local definitions of descent group, kinship, and inheritance, looking at both biological and social perspectives.

Orientador: Maria Antonia Martins Galeazzi
Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Engenharia de Alimentos
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Resumo: Este trabalho teve como objetivo caracterizar a situação alimentar de uma amostra de famílias da reserva indígena de Guarita no estado do Rio Grande do Sul. Utilizou-se a metodologia desenvolvida por Galeazzi para inquérito de consumo familiar de alimentos. Adicionalmente, fez-se um levantamento de dados socioeconômicos, demográficos, da infra-estrutura e do saneamento básico bem como a situação quanto à utilização de políticas da área da alimentação e nutrição em uma amostra de 92 famílias. Após análise descritiva das variáveis, selecionou-se aquelas que melhor poderiam explicar as diferenças entre as famílias com menor ou maior consumo de calorias, utilizando-se para tanto o teste Pearson Chi-Square, sendo que o nível de significância determinado foi de 5%. Os resultados mostram que as famílias são numerosas, formadas majoritariamente por pessoas jovens. A maioria das pessoas ocupadas desenvolvem atividades na agricultura. A Cesta Básica de alimentos não atende as necessidades nutricionais. A atividade agrícola concentra-se nos seguintes produtos: milho, feijão, mandioca e batata-doce. A análise do consumo revelou que a média de calorias consumidas é de 2.115,55. No entanto 30,4% das famílias não atingem 80% do consumo de calorias em relação às necessidades, estando estas em situação de risco nutricional. A contribuição relativa da proteína no consumo calórico total é de 10,6%, sendo esta em maior parte de origem vegetal. Quanto ao consumo de vitaminas e sais minerais, mais de 90% das famílias pesquisadas não atingem 80% de adequação em relação as necessidades de cálcio e vitamina A, sendo também insuficientes para maioria das famílias o consumo de ferro, tiamina, riboflavina, niacina e vitamina C. O consumo de sal teve uma associação significativa com a hipertensão auto-referida (significância ao nível de 1%)
Abstract: This study aimed to characterize the nutritional situation of a sample of households in the Indian reservation of Guarita in the state of Rio Grande do Sul The method was developed by Galeazzi for investigation of household consumption of food. Additionally, it was a survey of socioeconomic data, demographic, infrastructure and sanitation and the state policies on the use of the area of food and nutrition in a sample of 92 families. After descriptive analysis of the variables selected to be those that could better explain the differences between families with lower or higher consumption of calories, using the test for both Pearson Chi-Square, where the level of significance was determined by 5% . The results show that families are numerous, trained mainly by young people. Most people are employed in farming activities. The basic basket of food does not meet the nutritional needs. The agricultural activity is concentrated in the following products: corn, beans, cassava and sweet potatoes. The analysis showed that the average consumption of calories consumed is to 2115.55. However 30.4% of households do not reach 80% of the consumption of calories in relation to needs, these are at nutritional risk. The relative contribution of the protein in total calorie intake is 10.6%, being in most of plant origin. As for the consumption of vitamins and minerals, over 90% of households surveyed did not reach 80% of suitability for the needs of calcium and vitamin A, is also insufficient for most families the consumption of iron, thiamine, riboflavin, niacin and vitamin C. The consumption of salt has had a significant association with self-reported hypertension (significance at 1%)
Mestrado
Nutrição Aplicada a Tecnologia de Alimentos
Mestre em Alimentos e Nutrição

Entre los años 1996 y el 2000 unas 300.000 personas —en su mayoría mujeres— fueron esterilizadas en Perú cuando Alberto Fujimori era presidente de la República. Éste fue el resultado de una política de planificación familiar antinatalista que el régimen fujimorista impuso con la finalidad de disminuir la pobreza del país en un momento en que el Perú, al borde de la bancarrota, requería ser reflotado e integrado en los círculos financieros internacionales. Con la financiación de Estados Unidos, la política de control de natalidad se enfocó en disminuir los nacimientos de las familias más pobres que, en un país segregacionista como el Perú, se encuentran entre las personas indígenas, quienes históricamente han venido sufriendo la discriminación del Estado a través de sus políticas públicas. Para alcanzar el número estimado, algunas de estas esterilizaciones se produjeron de forma forzada, aunque también es importante señalar que no fue así en todos los casos, y el programa antinatalista no tardó en ser cuestionado por los actores sociales más influyentes a nivel político como la Iglesia Católica y las organizaciones de Derechos Humanos, quienes se encargaron de denunciarlo ante las instancias judiciales, incluso a nivel internacional. A fecha de hoy Alberto Fujimori —quien fue condenado a 25 años de prisión por delitos de corrupción y lesa humanidad, de los cuales ha cumplido solamente 10 al haber sido indultado por motivos de salud— no ha sido nunca condenado por estos hechos a pesar de haberse llevado a cabo diferentes procesos judiciales en su contra que han finalizado siempre con sentencia absolutoria. A través de este tema de investigación, esta tesis aborda la experiencia de la esterilización desde la perspectiva de algunas mujeres esterilizadas y sus familias teniendo en cuenta su historia personal así como su entorno familiar y comunitario. El propósito principal se centra en conocer cómo la persona esterilizada ha vivido la experiencia desde su propio cuerpo y desde su propia identidad en el marco de un contexto social donde particularmente las mujeres cargan con el peso de la fertilidad y la maternidad para ser vistas como mujeres. Asimismo, se busca poder explicar las transformaciones que esta experiencia ha provocado en las relaciones familiares y en los roles sociales a los que quedan sujetas las personas bajo las categorías de feminidad y masculinidad. Como he dicho, no todas las esterilizaciones fueron forzadas, por el contrario, también hubo algunas mujeres que decidieron esterilizarse. Poner el énfasis en esta realidad es precisamente lo que le da a esta tesis un enfoque particular, pues ofrece una perspectiva poco conocida que abre la posibilidad de cuestionar la mirada victimista que, en ocasiones, se proyecta sobre las poblaciones indígenas, para darle protagonismo a sus trayectorias de vida y a las causas particulares que les llevaron a tomar dicha decisión. Reconocer a estas mujeres como personas responsables de las decisiones que afectan a sus cuerpos las desplaza del imaginario de la víctima indefensa para ofrecerles un lugar como agentes activos de movilización social. Con esto se busca, también, repensar los discursos públicos victimocéntricos para darle a la esterilización un significado más amplio dentro de un contexto de vida donde dicha decisión desafía los valores tradicionales de género y de familia donde la mujer deja de ser vista como un sujeto pasivo. Mediante esta perspectiva, esta tesis sitúa el tema de las esterilizaciones como un asunto que compromete a la familia y que nos permite controvertir las relaciones de poder y las luchas por el reconocimiento en las relaciones de género que marcan tanto las relaciones de pareja como las relaciones Estado−ciudadanos.
Between 1996 and 2000 around 300,000 people —mostly women— were sterilized in Peru when Alberto Fujimori was the president of the Government. This was the result of an anti-natalist family planning policy that Fujimori’s regime imposed in order to reduce the country's poverty at a time when Peru, on the verge of bankruptcy, needed to be refloated and integrated into international financial circles. With funding from the United States, the birth control policy focused on decreasing births in the poorest families who, in a segregationist country such as Peru, are among the indigenous people that historically have been suffering the State discrimination as a result of its public policies. To reach this number, some of these sterilizations were imposed —although it is also important to point out that this was not always the case — and the antinatalist program was soon questioned by the most influential social actors, on a political level, such as the Catholic Church and Human Rights organizations, whose job it was to report it to the judicial authorities, including international instances. So far Alberto Fujimori —who was sentenced to 25 years in prison for crimes of corruption and crimes against humanity, of which he has only served 10 after having been pardoned due to health issues— has never been convicted for those acts despite having been sued on several occasions that have always ended with an acquittal. Through this research topic, this thesis addresses the experience of sterilization from the perspective of some sterilized women and their families, taking into account their personal history as well as their family and community environment. The main purpose is to learn how the sterilized person has lived the experience in their own body and from their own identity in a social context where women have to bear the burden of fertility and motherhood to be seen as women. In addition, it seeks to explain the transformations that this experience has caused in family relationships and social roles to which people are subject under the categories of femininity and masculinity. As I said, not all sterilizations were imposed, on the contrary, there were also some women who decided to be sterilized. Putting the emphasis on this reality is precisely what gives this thesis a particular approach because it offers a little-known perspective that opens the possibility of questioning the victimized opinions that sometimes are projected about indigenous populations, to give prominence to their life trajectories and the specific causes that led them to make that decision. Recognizing these women as responsible for the decisions that affect their bodies displaces them from the imaginary of the defenseless victim and offers them a place as active agents of social mobilization. This work also seeks to rethink victimized public speeches to give sterilization a broader meaning within a context of a life where this decision challenges traditional values ​​of gender and family where women are no longer seen as a passive subject. Through this perspective, this thesis situates the issue of sterilization as a matter that commits the family and allows us to discuss power relations and struggle for recognition in gender relations that mark both family and State-citizen relationships.

Cette thèse présente une analyse anthropologique de l’éducation informelle chez deux communautés autochtones de l’Outre-mer français : les Wayana-Apalaï, en Guyane, et les Enata, en Polynésie française. A partir des données recueillies grâce à un travail ethnographique de longue durée, on a pu déterminer le temps consacré aux interactions éducatives dans le milieu domestique, les styles éducatifs dominants et les logiques éducatives des membres des deux communautés. La dynamique éducative a été interprétée en tant que processus de transmission des données culturelles liées à un paysage naturel et social déterminé. Les résultats obtenus montrent que les stratégies éducatives des Wayana-Apalaï et des Enata sont modelées par les contraintes propres à la dynamique postcoloniale et des impératifs imposés par l’économie de marché.Cette proposition de recherche veut investiguer et comparer deux cas d’étude hautement significatifs à propos desquels il existe une évidente lacune dans la littérature scientifique : c’est le cas de la scolarisation des jeunes amérindiens appartenant à l’ethnie wayana et, spécifiquement, au village d’Antecume Pata, dans le Haut Maroni, en Guyane ; et celle des jeunes de langue reo ma’ohi, en Polynésie. L’hypothèse de travail est qu’il existe un évident hiatus entre les curricula qui sont appliqués dans les écoles où sont scolarisés les jeunes natifs et les dynamiques de formation parentale traditionnelles. L’objectif de cette recherche est de démontrer que la prise en compte du contexte culturel et linguistique (et surtout du rôle qu’occupe la famille dans l’éducation des jeunes) doit participer à l'acquisition des compétences citoyennes dès le plus jeune âge, surtout dans un environnement pluriethnique. Pour tester cette hypothèse, un travail de longue durée sur le terrain a été envisagé afin d’obtenir un corpus ethnographique suffisant pour une évaluation transversale en considérant comme variables les styles éducatifs, les perceptions des parents, les attentes des maitres et les curricula scolaires à partir de la question « qu’est-ce que la réussite pour les familles des élèves et en quoi diffère-t-elle de la conception institutionnelle? »
This PhD thesis presents an anthropological analysis of informal education activities among two French autochthonous communities: the Wayana-Apalaï people, living in French Guiana, and the Enata people, in French Polynesia. Thanks to the data gathered through a long term ethnographic fieldwork, it was determined the time dedicated to educational interactions in the domestic environment, the dominant educational styles and the educational logic of both communities. The educational dynamic has been interpreted as a process of transmission of cultural data related to a natural and social landscape. The results obtained show that educational strategies applied by Wayana-Apalaï and Enata educators are shaped by the constraints of the post-colonial dynamics and the requirements imposed by the global market economy
Esta tesis de doctorado presenta un análisis antropológico de las actividades de educación doméstica en dos comunidades autóctonas de la Francia de ultramar: los Wayana-Apalaï, quienes viven en el sector amazónico de la Guayana francesa, y los Enata, quienes habitan la isla de Hiva Oa, en la Polinesia Francesa. Gracias a los datos recogidos a través de un trabajo etnográfico de larga duración, se determinó el tiempo dedicado a las interacciones educativas en el ámbito doméstico, los estilos educativos dominantes y las lógicas educativas de ambas comunidades. La dinámica educativa se ha interpretado en función de su papel de transmisión de los datos culturales relacionados con un paisaje natural y social. Los resultados obtenidos muestran que las estrategias educativas aplicadas hoy en día por los educadores Wayana-Apalaï y los Enata intentan adaptar las lógicas educativas pre-coloniales (consideradas como “tradicionales”) a las limitaciones impuestas por la dinámica post- colonial y por la economía global
Questa tesi di dottorato presenta un'analisi antropologica delle attività di educazione informale in due comunità autoctone della Francia d’oltremare: i Wayana-Apalaï, che vivono nel settore amazzonico della Guyana francese, e gli Enata, che vivono sull’isola di Hiva Oa, in Polinesia francese. Grazie ai dati raccolti attraverso una ricerca etnografica di lunga durata (2011-2015), è stato possibile determinare il tempo dedicato alle interazioni educative in ambito domestico, gli stili educativi dominanti e le logiche educative di entrambe le comunità. La dinamica educativa è stata interpretata come un processo di trasmissione dei dati culturali legate ad un paesaggio naturale e sociale determinato. I risultati ottenuti mostrano che le strategie educative applicate dagli educatori Wayana-Apalaï ed Enata sono il prodotto di una tensione tra le logiche precoloniali (considerate come la “vera tradizione”) ed i vincoli imposti dalle dinamiche post-coloniali e dall'economia globale

Introdução: Este estudo tem como objeto as práticas de autocuidado e o cuidado familiar do indígena com Doença Crônica Não Transmissível. Objetivo: Analisar as práticas de autocuidado e do cuidado familiar, seguido pela caracterização demográfica e socioeconômica, verificação da prevalência da Doença Crônica Não Transmissível, identificação das práticas de autocuidado, das características do cuidado familiar, avaliação do desempenho das Atividades da Vida Diária e Atividades Instrumentais da Vida Diária dos índios da etnia Mura, além da associação com as variáveis do estudo. Método: Estudo exploratório, descritivo, transversal, com abordagem quantitativa, de 198 índios adultos com Doença Crônica Não Transmissível, cadastrados no Polo-base Pantaleão do município de Autazes, Amazonas. Foi aplicado um formulário com questões referentes aos dados demográficos, socioeconômicos e de condição de saúde, às práticas de autocuidado e do cuidado familiar, além dos instrumentos como o Índice de Barthel e a Escala de Lawton. Na análise descritiva, procedeu-se a descrição dos dados por meio da distribuição de frequência, porcentagem e medidas descritivas (média, desvio padrão, amplitude mínima e máxima). Na análise inferencial foram empregados os testes Qui-Quadrado de Pearson e o Exato de Fisher para associação entre as variáveis, sendo adotado um nível de significância de 5%. Resultados: Houve predomínio do sexo feminino, com média de 59 anos. Quanto às práticas de autocuidado relacionadas aos hábitos alimentares e de vida: 92,5% relataram consumir frutas, 83,8% verduras, 98,0% legumes, 68,2% carne, 88,4% frango, 96,0% peixes; 86,4% não tabagistas, 92,4% não etilistas, 85,4% não praticantes de exercício físico e 97,5% de esporte. Com relação ao cuidado familiar, a dimensão instrumental e emocional demonstrou-se mais frequente, promovida pelos familiares como as filhas e os cônjuges. A avaliação do autocuidado nas Atividades da Vida Diária e Atividades Instrumental da Vida Diária constatou que a maioria é considerada independente funcional. Dos dados analisados, foi encontrada associação estatística entre as Doenças do Sistema Circulatório com os sinais e sintomas e a etiologia para o conhecimento da Doença Crônica Não Transmissível, internação hospitalar, restrição no consumo de alimento gorduroso, no uso de sal na refeição já servida e não seguir nenhuma restrição alimentar, medicamento, quantidade de medicamento, Dieta/alimentação e o comportamento na prática de autocuidado, Dieta/alimentação nas orientações recebidas sobre o autocuidado; as Doenças Nutricional e Endócrina Metabólica com o sexo, antecedente familiar, fisiologia e não ter conhecimento da Doença Crônica Não Transmissível, consumo de frango, não seguir nenhuma restrição alimentar, quantidade de medicamento, não seguir nenhuma prática de autocuidado, os aspectos emocionais e comportamentais para as dificuldades no autocuidado, Dieta/Alimentação para as orientações recebidas sobre o autocuidado; as Doenças do Sistema Osteomuscular e Tecido Conjuntivo com idade, renda pessoal, número de refeições, quantidade de medicamento e o conforto na prática de autocuidado. As Atividades da Vida Diária apresentaram associação estatística com a idade, escolaridade, autoavaliação de saúde, consulta na unidade, consumo de frutas, não realizar nenhuma prática de autocuidado, aspectos financeiros, físicos e não ter dificuldades no autocuidado Quanto às Atividades Instrumentais da Vida Diária, teve associação estatística com a idade, escolaridade, situação ocupacional, renda pessoal e familiar, Índice de Massa Corpórea, consumo de frutas, etilismo, exercício físico, aspectos físicos para as dificuldades no autocuidado, Dieta/alimentação nas orientações recebidas sobre o autocuidado, dimensão instrumental e material no apoio social. As dimensões do apoio social apresentaram associação estatística entre o instrumental com o arranjo familiar, número de moradores; o emocional com a idade e escolaridade; material com as doenças do sistema nervoso; a interação social positiva com idade, escolaridade, arranjo familiar e as doenças dos olhos e anexos. Conclusão: Diante dos resultados obtidos neste estudo, reconhecemos a importância dos profissionais de saúde do Polo-base nas questões sobre o conhecimento das práticas de autocuidado, e o apoio social promovido pela família para a abordagem no tratamento e acompanhamento ao índio com Doença Crônica Não Transmissível.
Introduction: This study objectifies the self-care practices and family caregiving to the Indigenous individual suffering from Non-Communicable Diseases (NCDs). Objective: To analyze the self-care practices and family caregiving followed by the demographic and socioeconomic profile, assessment of the prevalence of Non-Communicable Diseases, identification of self-care practices, characteristics of the family caregiving and evaluation of the performance in the Activities of Daily Living (ADLs) and in the Instrumental Activities of Daily Living (IADLs) among Mura Indigenous individuals, besides the association with the study variables. Method: Exploratory, descriptive, crosscut, quantitative study with 198 adult Indigenous individuals, Mura ethnicity, suffering from NCDs, registered at Pantaleão Primary Health Care Center in the municipality of Autazes, Amazonas State, Brazil. A formulary was applied with questions regarding demographic, socioeconomic data, health status, self-care practices and family caregiving, as well as instruments, such as the Barthel Index and Lawton Scale. In the descriptive analysis, data description was performed by means of percentage frequency distribution, and descriptive measures (mean, standard deviation, amplitude, maximum and minimum values). Inferential Statistical Analysis was performed by means of Pearsons Chi-square Test and Fishers Exact Test for variable association, significance level of 5%. Results: Female prevalence, average age of 59 years. Regarding self-care practices related to food and lifestyle habits, 92.5% reported fruit consumption, green leaves (83.8%), vegetables (98.0%), meat (68.2%), chicken (88.4%), and fish (96.0%); non-smokers (86.4%), non-alcoholic (92.4%), 85.4% do not exercise or practice sports (97.5%). In relation to family caregiving, the instrumental and emotional dimension was the most frequent, promoted by family members, such as daughters and spouses. Self-care assessment for the ADLs and IADLs evidenced that most individuals were functionally independent. From the analyzed data, statistical association was found between circulatory system diseases (CSDs) with their signs and symptoms and the etiology for NCD knowledge, hospitalization, restriction of high-fat food intake, addition of salt to the served food, non-compliance to any dietary guidelines, medication, amount of medication, diet/food and behavior for self-care practice, diet/food under the received self-care guidance; Endocrine, nutritional and metabolic diseases were associated with gender, family history, physiology and unawareness of NCDs, chicken consumption, non-compliance to any dietary guidelines, amount of medication, non-compliance to any self-care practice; emotional and behavioral aspects were associated with self-care deficits, Diet/Food with received self-care guidance; Osteomuscular system and connective tissue diseases were associated with age, income, number of meals, amount of medication and ease on the self-care practice. ADLs were statistically associated with age, schooling, health status self-assessment, health care center visits, fruit intake, non-compliance to any self-care practice, financial and physical aspects, and ease on self-care. As for the IADLs, they were statistically associated with age, schooling, occupational status, individual and family income, Body Mass Index (BMI), fruit intake, alcoholism, exercising, physical aspects for self-care deficits, Diet/food in the received self-care guidance, instrumental and material dimensions for social support. Social support dimensions evidenced statistical association between the instrumental and the family arrangement, number of residents; the emotional social support dimension was associated with age and schooling; the material dimension with nervous system diseases; positive social interaction with age, schooling, family arrangement and eye-related diseases. Conclusion: Due to the obtained results in this study, we recognize the importance of the healthcare professionals from the referred Primary Health Care Center in the issues regarding the knowledge of self-care practices, as well as the social support promoted by the family on the treatment approach and follow up to the Indigenous individual suffering from a Non-Communicable Disease.

En partant du point de vue des parents, cette thèse en sciences de l’éducation étudie la transmission familiale du breton, dans un contexte de revitalisation linguistique qui fait suite à la rupture quasi totale de la transmission intergénérationnelle dans les années 1950. Une enquête de terrain, auprès de parents bretonnants âgés de 23 à 48 ans en 2018, constitue la base de cette recherche et a permis de récolter de nombreuses données qualitatives et quantitatives, issues de 50 entretiens semi-directifs et de deux questionnaires (450 répondants pour l’un et 306 pour l’autre). Elle met en lumière la diversité des stratégies familiales de transmission de la langue bretonne, en termes de communication parent-enfant et d’environnement, allant de pratiques de transmission forte, très volontaristes, à des pratiques de transmission faible, voire inexistante. Elle souligne par ailleurs leur caractère dynamique, souvent dans le sens d’un affaiblissement de la transmission au fur et à mesure que l’enfant grandit. L’analyse des choix linguistiques des parents fait apparaître l’influence de nombreux facteurs qui relèvent de l’environnement (famille, école, travail), du contexte de l’interaction (conjoint, enfant, présence d’un tiers) et du parent locuteur lui-même (socialisation langagière, genre, sentiment de compétence), qui se combinent entre eux dans une configuration singulière permettant ou non la transmission linguistique. Les parents transmetteurs font état des enjeux à la fois éducatifs, personnels, familiaux, culturels et politiques, qu’elle porte en elle. La thèse se termine par une série de préconisations pour une potentielle future politique linguistique en faveur de la transmission familiale du breton
Starting from the parents’ point of view, this thesis in educational sciences studies the family transmission of Breton, in a context of linguistic revitalization that follows the almost total rupture of the intergenerational transmission in the 1950s. A field survey of Breton-speaking parents aged between 23 and 48 in 2018 forms the basis of this research and has made it possible to collect a large amount of quantitative and qualitative data from 50 semi-structured interviews and two questionnaires (450 respondents for one and 306 for the other). It highlights the diversity of family strategies for transmitting the Breton language, in terms of parent-child communication and the environment, ranging from strong, very proactive transmission practices to weak or non-existent transmission practices. It also highlights their dynamic nature, often in the sense of a weakening of transmission as the child grows up. The analysis of parents’ linguistic choices reveals the influence of many factors relating to the environment (family, school, work), the context of the interaction (spouse, child, presence of a third party) and the parent speaker himself or herself (language socialisation, gender, feeling of competence), which combine to form a unique configuration that may or may not allow for language transmission. The transmitting parents report on the educational, personal, family, cultural and political issues involved. The thesis concludes with a series of recommendations for a potential future language policy in favour of the family transmission of Breton

Although there is a vast body of literature on family resilience, very little represents research from an explicitly Indigenous paradigm. This research process included an Indigenous research path and a case study informed by Indigenous worldview. The data collected in both informed the findings presented here and contributed to the creation of the final model for building resilience in Indigenous families. The results demonstrate how self-determination in research, service delivery, organizational leadership, spiritual connection and individual, every-day practice can be a powerful expression of freedom, liberty and humanity. The case study maps how the self-determination of an Aboriginal organization, resulted in the creation of a program that assists violent Aboriginal men reconcile their traumatic histories, reconnect to an interconnected worldview and repatriate their responsibilities as men within a strong, healthy Aboriginal society.

Thesis (Ph.D.)--University of Alberta, 2009.
Title from pdf file main screen (viewed on Sept. 22, 2009). "A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctor of Philosophy, Human Ecology". Includes bibliographical references.

Research Doctorate - Doctor of Philosophy (PhD)
State of Origin is about my search for my Indigenous foster brothers, both of whom ran away from home on the same night in 1980. While all the children in this memoir are either fostered or adopted, the word ‘foster’ can here be read as a euphemism for ‘Stolen’. This memoir explores our shared childhood where backyard games dealt with our sometimes frantic search for individual identities. The games described mainly focus on my fantasies, that being adopted, I was descended from the Russian Royal Family; the Romanovs, and how, bit by bit, I became disabused of this notion. The idea of royal blood is further explored with the introduction of the actual blood sister of my two foster brothers, a girl who could have been fostered into our family but wasn’t, and who went on a hunger strike to force the authorities to arrange a reunion with her siblings. I make connections and comparisons between this heroic moment in her short life and the supposedly tragic romance of Anastasia Romanov. State of Origin is a belated coming of age story which re-considers the myths of my childhood, while instigating a reconnection to the place of my birth: Queensland. A critical and reflective exegesis Women in the Water follows the creative component. This work explores the ethics of writing about the Indigenous people involved in this story.

Text in English
It is common knowledge that the social work profession in Africa, including its theories, methods, and models, has been implanted from the global North (Europe) and North America. Scholarship within social work has confirmed that there are challenges of relevance and appropriateness of Westernised social work interventions, and consequently, their effectiveness in a context outside the Euro-North American axis. It is against this backdrop that the researcher explored the African family, its experiences, and its coping strategies when raising a child with Down syndrome as well as the nature of social work services they received and whether such services were congruent with the family’s existential condition and subjectivities. A retrospective qualitative study following a phenomenological design was conducted. Research data were collected from a sample drawn using purposive and snowball techniques, through the use of semi-structured interviews. Qualitative data analysis process adapted from Terre Blanche, Durrheim and Painter (2006:33) was used. The findings revealed the existence of a paradoxical relationship between Eurocentrism underlying social work practice and the Afrocentric worldview. The typical African family raising a child with DS was found to be characterised by a unique form and structure consistent with a clan system different from the conventional Eurocentric concept of family. It was also found that despite the pressure and assault exerted by modernity, colonization and apartheid on the traditional African clan system, it remained resilient and retained its unique character distinct from the western nuclear family system. In relation to dealing with challenges associated with raising a child with DS, the African clan’s concerns were found to transcend pre-occupation with the etiology and treatment of the condition as emphasized in the western paradigm. Without discounting the significance of the etiology and treatment of the condition, the African clan draws on its spirituality and affection to consider the purpose and function of the condition in the bigger scheme of things. Social work as a helping profession seemed to be unpopular amongst African clans raising children with DS. The findings were used to develop indigenised social work practice guidelines for social workers assisting African families raising children with DS.
Social Work
Ph. D. (Social Work)

Introduction: I am a Bwgcolman woman, and this thesis tells a story about the people and the country where I belong and this country is Palm Island, 65 kilometers north east of the Queensland city of Townsville. Palm Island was established by the Queensland Government close to 100 years ago as a Penal Reserve for 'problem' Australian Aboriginals; this history continues to challenge the orthodoxy of both Australian and Queensland governments' policies and sectors of the wider Australian society. Six generations of Palm Island (Bwgcolman) families have survived, yet now the Bwgcolman people face new challenges; one, amongst others, is maintaining the integrity and strength of Bwgcolman childrearing practices as an essential pillar of survival and resilience for their families. Background: Families are at the core of Aboriginal society, and are challenged daily with complex and multifaceted problems. Australian Indigenous families are one of the most disadvantaged and vulnerable family groups in Australia, facing an amalgam of issues resulting in family fragmentation. Palm Island families, along with other Australian Indigenous families, are still coming to grips with the legacy of colonial oppression in Australia, struggling to reconcile the transgenerational injury of the colonial past, and the cumulative layers of oppression. Long-term oppression from racism, poverty, addictions, family violence, abuse, and unemployment has resulted in an individuals and families internalizing the effects of oppression. This internalization of oppression results in individuals and families' significantly diminished their ability to cope and protect themselves against continuing oppression. The daily struggle of coping with these internal oppressive forces effect individuals and families' self-image and self-worth. Coping with such afflictions sometimes becomes an overwhelming burden. Assisting families to recover and reclaim their family strength and resilience requires more than political rhetoric and a matching budget. Addiction and violence emerge when families are unable to recover and reclaim their family strength and resilience. The current Australian Government intervention strategies to 'fix' the 'Aboriginal problem' are at best band-aid programs, which may provide short-term relief from current family hardships for some communities. Lasting and effective change can only come from intense work with families, long-term partnerships that go beyond child rescue. Aboriginal and Torres Strait Island families do not need more policy and practices done upon them, they need policy and practice done with them, valuing and empowering them as key components to their recovery. A strengths-based approach to parenting shifts the focus away from problems and focuses instead on building upon inherent family assets, thereby enabling the family to reclaim and develop their strength and resilience to successfully meet the challenges of today. Study Purpose: The aim of this study is to employ an Indigenous research framework to record the stories of three living generations of Bwgcolman (Palm Island) families in relation to childrearing. In particular, the aim is to reveal the intergenerational strengths of childrearing practices of the Bwgcolman people of Palm Island from a Bwgcolman perspective (Appendices A-H). A paucity of literature on the strengths of Australian Indigenous parenting and childrearing exists side-by-side with a glut of literature on the deficits of Australian Indigenous parenting and childrearing. This situation makes it difficult, if not impossible, for non-Indigenous Australians to understand Aboriginal approaches to childrearing. Eurocentric methods of research have been instrumental in shaping the history and service provision for the Palm Island community since 1918, resulting in child welfare policy development that continuously dismisses the integrity of Aboriginal childrearing practices. Indigenous Epistemology and Ontology – Methods in our Madness: I employed a bricolage of Indigenous research throughout the study processes. The novel approach of using Rigney's Indigenist Research Principles, Critical Murri Consciousness and Dadirri builds on liberation epistemologies to uncover deeper understandings of the effects of colonialism. These approaches depend on 'counter-story': counter-story counteracts western ways of understanding and allows for an Aboriginal reclamation of research processes and outcomes. Thus the counter-story reverses decades of enduring systematic "governmentality" (Kidd, 1997, p. xx) that problematised and pathologised Aboriginal people. Study Originality: This is a study for the Bwgcolman people of Palm Island undertaken for the first time by a Bwgcolman woman focusing on the intergenerational strengths and knowledge of the community. Five Bwgcolman families share their intergenerational stories of parenting and childrearing in this study which highlight the differences and strengths of Bwgcolman childrearing practices. The findings of the study acknowledge the continuing struggle of Bwgcolman families with the day-to-day issues of childrearing in contemporary society. However, the Bwgcolman storytellers demonstrate an inner strength of survival, resilience, and agency as they explore other paradigms of childrearing. This enables them to reconstruct their lives in new ways through dialogue among themselves as community, and with government officials as one people. It is a difficult quest, but a necessary one in these times of socio-political instability. Findings: Two major outcomes emerge from this research: (1) the study has the potential to be an agent of change to influence, guide and develop better government policies to deliver effective family services on Palm Island; (2) the study also makes space in western academia where the voices of Bwgcolman people, themselves, will be privileged. It is time for the voices of Bwgcolman families to be heard; to have the genuine engagement of government and non-government agencies, to build from Aboriginal strength toward significant Aboriginal child and family health.

Debate has been reignited about whether genocide occurred in Canada. The residential school system has garnered attention as a system of attempted genocide, involving the forcible removal of Indigenous children from their families and communities with the goal of assimilating those children into Anglo-European culture. The residential school system began to wind down in the 1960s, but the introduction of provincial child welfare services on reserves and the migration of many Indigenous families to urban centres led to increased apprehension of children from their families by the state. Most of these children were placed with non-Indigenous foster and adoptive families, often out-of-province and sometimes out-of-country. This period of apprehension and relocation of Indigenous children came to be known as the Sixties Scoop. In this paper, I examine the continuities between the residential school system and the Sixties Scoop era of the child welfare system using a relational genocide framework to analyze attempted group destruction. The main finding of this thesis is that the forcible removal of Indigenous children from one group to another threatened the survival of Indigenous communities and the ability of groups to reproduce themselves according to their own cultural codes.

The current discourse on women who work in the sex trade is often viewed through a lens based on “victim and abuse” (Gorkoff and Runner, 2003, p. 15) positioning them as being helpless, needing to be rescued and reformed in hopes they will become upstanding citizens. Constructing a resilient identity of Indigenous women who have had involvement in the sex trade aims to shed new light on the identities of a population who are often portrayed negatively. One of the ways this reconstruction can be done is to focus on their familial relationships, thereby challenging the existing discourse that often blames the families of women in the sex trade as reasons for their involvement. Using narrative analysis, this qualitative study focused on the lives of five Indigenous women who have had involvement in the sex trade. The purpose of this study was twofold: First was to gain an understanding of the familial relationships of Indigenous women who have had involvement in the sex trade; second was to gain an understanding of how these relationships have contributed to their resiliency. The Indigenous women who participated in this study shared stories of their familial relationships highlighting the supportive and constructive aspects derived from their familial relationships. Secondly, they discussed the economic violence that found them making a constrained choice to engage in the sex trade as a means of survival. Thirdly, they spoke of how their familial relationships created family bonds, their connections to their families, and described their families as a source of strength, courage, and unconditional love, which positively contributed to their resilience. The fourth theme challenges the victim and abuse paradigm, as their narratives of resilience reveal how these women have sought to construct new identities and outlines the struggles they have encountered in their efforts to develop these new identities.

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

abstract: Tewa Women United (TWU) is a Native women-founded, centered and run organization located in northern New Mexico, in the original boundaries of the Tewa homelands. TWU is the only independent Native women’s non-profit organization providing direct services, advocacy and prevention services in the Pojoaque-Española Valley area within Northern Santa Fe and Rio Arriba Counties. TWU believes in building beloved families and communities to end all forms of violence against women, girls and Mother Earth and have been working for the past 25 years toward fulfillment of this vision. This dissertation, including a journal article, book chapter, and policy red paper, looks at what happens when Pueblo/ Tewa women become active agents in resistance to the Colonial-White Supremacist Capitalist Scientist Patriarchy. In these distinct dissertation pieces, I examine how TWU has developed a theory of Opide (pronounced Oh-Peh-dee) and Research Methodology to design and implement culturally responsive programs and projects which support ending violence against Pueblo/ Tewa women, girls and Mother Earth. In this instance looking at a campaign and project that Tewa Women United has developed: The Protect Those Most Vulnerable Campaign under the Environmental Justice and Health Program and A’gin Healthy Sexuality and Body Sovereignty project under the Women’s Leadership and Economic Freedom Program. Opide means braiding and weaving together, it is a theory of practice to action.
Dissertation/Thesis
Doctoral Dissertation Justice Studies 2015

PhD (African Studies)
Department of African Studies
Inwi nwana, ni tou vha khundavhalai! (you child, you defeated your guide!). When a child behaved disrespectful to society, and is ill mannered, in Tshivenda, he/she would be referred to as Khundavhalai. Khundavhalai is made out of two Tshivenda words (Khunda + Vhalai which could be equalled to defeating + guides), meaning the one who defeated those who should guide him/her. The system and process of guiding could be equaled to u laya. Nwana is a child. The purpose of this study was to reflect on the Afro-centric practices of u laya nwana- guiding a child with particular reference to the Vhavenḓa culture. The decision to conduct this study was influenced by concerning incidences of behavior that could be associated with khundavhalai. The question was how did vhalai convey ndayo (The content and processes of u laya)? Bearing in mind a lack of documentation on these practices, I envisaged that the reflections would provide insights about how Vhavenda people guided children, with the hope that what was good could be blended with contemporary practices. The study employed a qualitative reflective paradigm. In-depth interviews were conducted with six elderly people who were key informants, to establish how u laya ṅwana was practised in the olden days. Olden days referred to a period before the 1980s. Key informants were asked to reflect on the processes and content of u laya ṅwana, and to identify positive practices that could be applied in the revival process of u laya vhana. Findings showed that u laya nwana was done throughout a child’s development, using different forms, such as songs, folklore, games, proverbs within a family context and communally through initiation schools(ngoma). There was a strong collaborative system between the families, traditional leadership, and key community figures who had the trust of the families and the royal household to run initiation schools. Participants were concerned that these practices have since vanished. A few that still exist are not without challenges. I got an opportunity to visit and observe at least two of those schools. The programme to revive ndayo was suggested, which encourages adaptive processes and collaborative effort between traditional initiation schools, families, communities, schools, churches, and relevant government departments.
NRF

This ethnographic project delves into the spheres of life of three autistic adults and their families. This thesis analyzes their experiences, current routines, and personal and family narratives about what it means to be an autistic adult across different identities and geographies. This thesis also identifies forms of knowledge that arise in these life experiences and shape strategies, decisions, or attitudes taken to navigate through life or overcome possible difficulties in their present and futures. This research takes place in Colombia, a diverse country and engages with anthropology of the everyday, sensory anthropology and disability studies.

This research utilized Indigenous methodologies rooted in oral traditions, storytelling practices, and the Medicine Wheel teachings to examine how individuals, families, communities, social workers, and organizations can assist Indigenous youth who are aging-out of foster care and are transitioning into adulthood. The methods of inquiry included five one-on-one Story-Sharing Sessions with Indigenous adults who previously aged-out of care in British Columbia, and two Talking Circles comprised of ten Community Helpers including Elders, Mentors, Educators, and Foster Parents; and fifteen Delegated Aboriginal Agency Social Workers who worked directly and/or indirectly with Indigenous youth in and from foster care. This research was person-centered, strengths-based, and solutions-focused, and re-framed ‘aging-out of care’ terminology as ‘a transition into adulthood’ to honour the sacred life-cycle teachings of the Medicine Wheel. The core aim of this research was to aid in the development of a highly adaptive practical guide and theoretical framework for supporting Indigenous youth in and from care.
Graduate

As the number of Indigenous children and youth in the care of Manitoba child welfare steadily increases, so do the questions and public debates. The loss of children from Indigenous communities due to residential schools and later on, to child welfare, has been occurring for well over a century and Indigenous people have been continuously grieving and protesting this forced removal of their children. In 1999, when the Manitoba government announced their intention to work with Indigenous peoples to expand off-reserve child welfare jurisdiction for First Nations, establish a provincial Métis mandate and restructure the existing child care system through legislative and other changes, Indigenous people across the province celebrated it as an opportunity for meaningful change for families and communities. The restructuring was to be accomplished through the Aboriginal Justice Initiative-Child Welfare Initiative (AJI-CWI). Undoubtedly, more than a decade later, many changes have been made to the child welfare system but children are still been taken into care at even higher rates than before the changes brought about by the AJI-CWI. In order to develop an understanding of what has occurred as a result of the AJI-CWI process, this study reached out to child welfare workers who had worked in the system before, during and after the process was put in place. Using a storytelling approach based in an Indigenous methodology, twenty-seven child welfare workers shared how they perceived the benefits, the deficits, the need for improvement and how they observed the role of Indigenous culture within the child welfare context. The stories provide a unique insight into how the changes were implemented and how the storytellers experienced the process, as well as their insights into barriers, disappointments, benefits and recommendations for systemic change.
Graduate

This thesis examines the interplay between autonomy and dependence in domestic relations in a north Queensland urban Aboriginal community. Autonomy and dependence are mutually related principles of sociality which structure not only gender roles in Aboriginal domestic life, but also the relationships Aboriginal people establish with Europeans. This thesis offers a different view of the nature of households and the dynamics of gender relations in Aboriginal households from the prevailing emphasis on matrifocality as a dominant form in contemporary Aboriginal domestic life. Although matrifocality may be a feature of certain of the mundane dynamics of households, the model fundamentally misrepresents power relationships. In this thesis Aboriginal domestic relations and household organisation are approached through an appreciation of the historical circumstances which have influenced gender roles within the Aboriginal family. The contemporary Aboriginal family, it is argued, is more complex in its internal dynamics than was previously thought and cannot be understood without considering both the relationship between Aboriginal people and the State, and the specific cultural patterns of household life. Today the majority of Kuranda Aboriginal households depend on welfare income with little opportunity for wage labour. Women appear to be materially advantaged by welfare benefits and to have a potential for consolidating this advantage through their prominence in domestic life. But in practice Aboriginal men dominate domestic relations and succeed in monopolising the material resources of others, particularly those resources belonging to women. Cultural ideals about gender roles in domestic life cast women as nurturers who look after children and men, as their dependents. Through these ideals men legitimate their relationships with women and lay claim to women’s goods and services. In the same cultural process women themselves expect to look after and provide for others. Autonomy in such relationships emerges as the ability to appropriate and command the resources of another, but paradoxically this is achieved often through a position of dependence. Consequently, a woman with many resources is constantly under pressure from claims by dependent men to relinquish her resources. Thus she loses any capacity for, or means to control the accumulation of goods and services. The same principles structure wider Aboriginal social relations. Aboriginal people in Kuranda often became dependents of Europeans in a boss-dependent relationship where the primary aim of the relationship from the Aboriginal point of view, is access to the goods and services of their boss. In the domestic sphere the Aboriginal boss is usually a woman who must care for her dependents. Similarly, Aboriginal people structure their relationships with Europeans by seeking a European boss, who is also like to be female, as an extension of the same principle of dependency and autonomy. Aboriginal people develop gender relationships of this kind within their own community and they work successfully, but the same relationships with Europeans, even within the same sex, lack a mutual understanding of the basis and expectations of the arrangement. Subsequent cultural misunderstandings ultimately marginalise, not maximise, the knowledge and involvement of Aboriginal people with the wider society.

Cette thèse présente une analyse anthropologique de l’éducation informelle chez deux communautés autochtones de l’Outre-mer français : les Wayana-Apalaï, en Guyane, et les Enata, en Polynésie française. A partir des données recueillies grâce à un travail ethnographique de longue durée, on a pu déterminer le temps consacré aux interactions éducatives dans le milieu domestique, les styles éducatifs dominants et les logiques éducatives des membres des deux communautés. La dynamique éducative a été interprétée en tant que processus de transmission des données culturelles liées à un paysage naturel et social déterminé. Les résultats obtenus montrent que les stratégies éducatives des Wayana-Apalaï et des Enata sont modelées par les contraintes propres à la dynamique postcoloniale et des impératifs imposés par l’économie de marché.Cette proposition de recherche veut investiguer et comparer deux cas d’étude hautement significatifs à propos desquels il existe une évidente lacune dans la littérature scientifique : c’est le cas de la scolarisation des jeunes amérindiens appartenant à l’ethnie wayana et, spécifiquement, au village d’Antecume Pata, dans le Haut Maroni, en Guyane ; et celle des jeunes de langue reo ma’ohi, en Polynésie. L’hypothèse de travail est qu’il existe un évident hiatus entre les curricula qui sont appliqués dans les écoles où sont scolarisés les jeunes natifs et les dynamiques de formation parentale traditionnelles. L’objectif de cette recherche est de démontrer que la prise en compte du contexte culturel et linguistique (et surtout du rôle qu’occupe la famille dans l’éducation des jeunes) doit participer à l'acquisition des compétences citoyennes dès le plus jeune âge, surtout dans un environnement pluriethnique. Pour tester cette hypothèse, un travail de longue durée sur le terrain a été envisagé afin d’obtenir un corpus ethnographique suffisant pour une évaluation transversale en considérant comme variables les styles éducatifs, les perceptions des parents, les attentes des maitres et les curricula scolaires à partir de la question « qu’est-ce que la réussite pour les familles des élèves et en quoi diffère-t-elle de la conception institutionnelle? »
This PhD thesis presents an anthropological analysis of informal education activities among two French autochthonous communities: the Wayana-Apalaï people, living in French Guiana, and the Enata people, in French Polynesia. Thanks to the data gathered through a long term ethnographic fieldwork, it was determined the time dedicated to educational interactions in the domestic environment, the dominant educational styles and the educational logic of both communities. The educational dynamic has been interpreted as a process of transmission of cultural data related to a natural and social landscape. The results obtained show that educational strategies applied by Wayana-Apalaï and Enata educators are shaped by the constraints of the post-colonial dynamics and the requirements imposed by the global market economy
Esta tesis de doctorado presenta un análisis antropológico de las actividades de educación doméstica en dos comunidades autóctonas de la Francia de ultramar: los Wayana-Apalaï, quienes viven en el sector amazónico de la Guayana francesa, y los Enata, quienes habitan la isla de Hiva Oa, en la Polinesia Francesa. Gracias a los datos recogidos a través de un trabajo etnográfico de larga duración, se determinó el tiempo dedicado a las interacciones educativas en el ámbito doméstico, los estilos educativos dominantes y las lógicas educativas de ambas comunidades. La dinámica educativa se ha interpretado en función de su papel de transmisión de los datos culturales relacionados con un paisaje natural y social. Los resultados obtenidos muestran que las estrategias educativas aplicadas hoy en día por los educadores Wayana-Apalaï y los Enata intentan adaptar las lógicas educativas pre-coloniales (consideradas como “tradicionales”) a las limitaciones impuestas por la dinámica post- colonial y por la economía global
Questa tesi di dottorato presenta un'analisi antropologica delle attività di educazione informale in due comunità autoctone della Francia d’oltremare: i Wayana-Apalaï, che vivono nel settore amazzonico della Guyana francese, e gli Enata, che vivono sull’isola di Hiva Oa, in Polinesia francese. Grazie ai dati raccolti attraverso una ricerca etnografica di lunga durata (2011-2015), è stato possibile determinare il tempo dedicato alle interazioni educative in ambito domestico, gli stili educativi dominanti e le logiche educative di entrambe le comunità. La dinamica educativa è stata interpretata come un processo di trasmissione dei dati culturali legate ad un paesaggio naturale e sociale determinato. I risultati ottenuti mostrano che le strategie educative applicate dagli educatori Wayana-Apalaï ed Enata sono il prodotto di una tensione tra le logiche precoloniali (considerate come la “vera tradizione”) ed i vincoli imposti dalle dinamiche post-coloniali e dall'economia globale

Ce mémoire de maîtrise porte sur l’implication de la « loi sur le membership et le droit de résidence à Kahnawà:ke » sur six femmes mixtes Mohawks de la communauté Mohawk de Kahnawà:ke. Nous utilisons une méthodologie de recherche qualitative pour analyser les récits de vie des participantes et leurs expériences en tant que personnes ayant un héritage culturel mixte. Dans ce contexte, nous explorons certains facteurs qui ont facilité ou atténué leur identité culturelle et leur sentiment d’appartenance. Nous explorons aussi la question de la transmission culturelle à la prochaine génération. Les résultats de cette étude suggèrent que l’identité culturelle et les modes de vie Mohawk sont transmis de manière intergénérationnelle dans les familles des participantes. Dans cette étude, les femmes font des efforts tenaces pour se réapproprier leur culture et de créer un sentiment d’appartenance qui leur est propre. Ces récits détaillés des participantes s’ajoutent à la recherche canadienne sur l’identité mixte et la transmission culturelle dans un contexte autochtone.
In this master’s thesis, I examine the implications of the Kahnawà:ke membership and residency law on six mixed-blood women from the Kahnawà:ke Mohawk community. With the use of qualitative research methodology, I analyze the participants’ narratives of their experiences with growing up racially mixed. In this context, I explore some of the factors that facilitated or mitigated their sense of cultural identity and belonging. I also explore the question of cultural transmission to the future generation. The findings from this study suggest that Mohawk cultural identity and ways of life are perpetuated intergenerationally in these women’s’ families. The participants make tenacious efforts to re-appropriate their culture and find ways to create their space of belonging. These participants’ detailed accounts add to the Canadian body of research on mixed-race identity and cultural transmission in an Indigenous context.

This research sought to investigate the impact of a belief in witchcraft as an explanation for all the ills in the Hlubi community and South African societies in general - which becomes a good tool for inadequate governments. Our approach in this study has been interdisciplinary and the utilization of comparative analysis and a combination of phenomenological and qualitative research models. Economic problems create social tensions and are manifested in various ways, including witchcraft craze. The Hlubi scenario found parallels in Europe and America. Witchcraft and ancestors are considered to be the main causes of diseases but nature and ecological or environmental dangers are other factors. Pragmatic and obvious response to such phobias is seen in the protective and preventive devices provided by isangoma, amaqhira, amaxhwere, inyanga and faith healers. It is hypothesized that as long as all existential needs exist in Hlubi society witchcraft will continue to be with us, perhaps forever.
Religious Studies & Arabic
DLITT ET PHIL (REL STUD)

Au Canada, 52,2 % des enfants placés en foyers d’accueil sont autochtones, alors qu’ils ne comptent que pour 7,7 % de l’ensemble des enfants au pays (Statistiques Canada, 2016). En comparaison de leurs homologues allochtones, les mères autochtones sont plus souvent signalées en protection de la jeunesse (PJ) et tenues responsables de négligence à l’égard de leurs enfants (ÉCI – 2008 ; Sinha, Ellenbogen, and Trocmé, 2013). Les politiques coloniales, la violence institutionnalisée, les conditions socioéconomiques précaires et les difficultés parentales expliquent une part de ces constats (CVRC, 2015 ; Sinha, Trocmé, Fallon et al., 2011). D’autres études suggèrent que les incompréhensions entre les mères autochtones et l’institution de la PJ non seulement perdurent, mais tendent également à s’accentuer (Cull, 2006 ; Gosselin, 2006 ; Veenstra et Keenan, 2017). Malgré ces écarts de perspectives de part et d’autre quant aux valeurs et repères culturels qui fondent la parentalité autochtone, peu d’études qualitatives ont cherché à entendre la voix des actrices concernées afin d’éclairer leurs points de vue et de mieux comprendre leur expérience en contexte de PJ (Bennett, 2009 ; MacDonald, 2002 ; Soumagnas, 2015). Pour combler ces lacunes, la présente étude a pour objectif d’appréhender les fondements qui balisent la parentalité des mères autochtones recevant des services de la PJ et d’explorer de quelle manière leurs savoirs sont reconnus ou valorisés au contact de l’intervention. La présente recherche privilégie un cadre d’analyse constructiviste et mobilise la théorie de Berger et Luckmann (2018) et la théorie de l’action historique de Martin (2003a ; 2009). Ces théories permettent d’appréhender l’expérience des participantes à partir de leur point de vue et de leur propre construction sociale de la réalité. La mise en œuvre de la recherche s’inscrit dans une approche narrative et une méthodologie inductive et interprétative qui met en lumière l’expérience singulière et subjective des participantes. Une collecte de données a été réalisée à l’automne 2016 auprès de neuf mères innues issues d’une même communauté et dont au moins un enfant a fait l’objet de mesures de protection. Des entretiens individuels semi-directifs de type récits de vie ont été recueillis. À l’automne suivant (2017), une seconde phase de collecte de données a pris la forme d’un terrain de restitution et une validation des récits a été réalisée auprès des participantes. Fondé sur des analyses compréhensives (Kaufmann, 2004), le principal constat de l’étude établit la volonté des mères que leurs trajectoires d’adversité, leurs réalités parentales, et leurs manières singulières de concevoir leurs valeurs, leurs rôles et leurs responsabilités de parent, soient davantage pris en compte par les services en PJ. Selon les résultats de l’étude, cette reconnaissance permettrait de prioriser les liens mère – enfant – réseau familial et de garantir la sécurisation culturelle au sein de services qui correspondent mieux aux besoins des mères. En écho aux Appels à l’action de la Commission de vérité et réconciliation (CVRC, 2015), au rapport final de la Commission d’enquête sur les relations entre les Autochtones et certains services publics (CERP, 2019), et au plan de réforme législatif des services en enfance-famille autochtone, les retombées de cette étude visent à donner la parole aux mères, à fournir un éclairage sur la manière de « soutenir un système innu autonome de protection des enfants » (Guay, Grammond et Vollant, 2019 : 1) et à aiguiller les travailleurs sociaux en communauté.
In Canada 52.2% of children in foster care age 0 to 14 are Indigenous, while Indigenous children represent only 7.7% of all children in the country (Statistics Canada, 2016). Compared to their non-Indigenous counterparts, Indigenous mothers are more frequently reported to youth protection services (YP) and more often held responsible for neglecting their children (CIS-2008 ; Sinha, Ellenbogen and Trocmé, 2013). Colonial policies of dispossession, assimilation, institutionalized violence, precarious socio-economic conditions, and parental difficulties of addiction and psychological distress; account for some of these findings (TRCC, 2015; Sinha, Trocmé, Fallon et al., 2011). Furthermore, studies suggest that these trends persist and are exacerbated by differing perspectives between Indigenous mothers and YP institutions, regarding the foundational values, beliefs, and realities that underlie Indigenous parenthood (Cull 2006 ; Gosselin 2006 ; Veenstra and Keenan 2017). Despite the apparent difficulties which arise due to the differing perspectives regarding the cultural values, beliefs and realities surrounding Indigenous parenthood, few empirical studies have sought to hear the voices of the mothers in order to shed light on their points of view and better understand their experiences with the YP services (Bennett 2009 ; MacDonald 2002 ; Soumagnas 2015). In an effort to fill this gap, this qualitative study aims to understand the perspectives of parenthood held by Indigenous mothers and explore whether they consider that their perspectives are recognized and valued by child welfare services during times of intervention. This research favours a constructivist analytical framework and mobilizes Berger and Luckmann’s (2018) theories and Martin's Historical Action (2003a ; 2009). These theories allow for the understanding of participant’s experiences from their points of view and from their own social construction of reality. The implementation of the research is part of a narrative approach and an inductive and interpretive methodology that highlights the singular and subjective experience of the participants. As part of the study, a data collection phase was conducted in Fall 2016 with nine Innu mothers from the same community, of whom (at least) one child was apprehended. Semi-directed individual interviews, such as biographical narratives, were collected. A second phase of restitution and validation of the stories was completed in Fall 2017. Based on a comprehensive analyses (Kaufmann, 2004), the main finding of this study demonstrates that given respondent’s trajectories of adversity, parental realities, and their singular ways of conceiving their parental values, roles and responsibilities, YP should adapt to take Indigenous cultural perspectives into account. Furthermore, the study suggest that this acknowledgment would prioritize mother – child – family network ties and ensure cultural safety in services that better meet the needs of mothers. In regards to the Calls to Action of the Truth and Reconciliation Commission (TRC, 2015) ; investigation reports on Indigenous public relations (CERP, 2019) ; and the legislative reform plan for Indigenous children and family services, this study aims to give a voice to mothers, provide insight on how to « support an autonomous, child protection innu system » (Guay, Grammond et Vollant, 2019 : 1), and orientate community social workers.