Статті в журналах: "Indigenous families"

1

Grant, Megan. "‘Building Bridges’ and Indigenous Literacy: Learning from Indigenous Families." Contemporary Issues in Early Childhood 2, no. 1 (March 2001): 95–103. http://dx.doi.org/10.2304/ciec.2001.2.1.11.

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This article outlines the Australian Early Childhood Association project Building Bridges: literacy development for young indigenous children, funded by the Australian Commonwealth Department of Education, Training and Youth Affairs. Building Bridges was a highly innovative project designed to develop resources for improving literacy competence in indigenous young children.

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2

Tachine, Amanda R., and Nolan L. Cabrera. "“I’ll Be Right Behind You”: Native American Families, Land Debt, and College Affordability." AERA Open 7 (January 2021): 233285842110255. http://dx.doi.org/10.1177/23328584211025522.

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Family connections are critical for Native student persistence, yet families’ voices are absent in research. Using an Indigenous-specific version of educational debt, land debt, we center familial perspectives by exploring the financial struggles among Native families as their students transition to a Predominately White Institution. Findings indicate that Indigenous families experienced fear and frustration surrounding college affordability and the financial aid process. Regardless, these Native families made extreme sacrifices in paying for college. These findings were contextualized within the economic conditions created by land theft from Indigenous peoples. Returning to land debt, we argue that institutions need to begin from a perspective of what is owed to Native peoples in their policy decisions. That is, such decisions should take account of the benefits historically accrued by institutions residing on forcibly taken Indigenous land, and then examine how that debt can be repaid by supporting Native students, families, and communities.

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3

Burnette, Catherine E. "Historical Oppression and Indigenous Families: Uncovering Potential Risk Factors for Indigenous Families Touched by Violence." Family Relations 65, no. 2 (April 2016): 354–68. http://dx.doi.org/10.1111/fare.12191.

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4

Cox, James H. "Indigenous Destinies." American Literary History 32, no. 2 (2020): 385–95. http://dx.doi.org/10.1093/alh/ajaa012.

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Abstract Gerald Vizenor displays his playful wit and provocative theorizing of Indigenous creativity in Native Provenance (2019), a collection of essays adapted from material that appeared in other forms between 2004 and 2019. He uses familiar concepts (survivance, transmotion, gossip theory) to drive discussions of familiar topics (World War I veterans from White Earth, the White Earth constitution, Indigenous abstract expressionist painters). Devoted readers of Vizenor will appreciate but also wonder about the persistence in his work over many decades of certain topics and critical emphases. A decreased interest in crossbloods as trickster figures represents one of the most significant shifts in emphasis from the middle to the later part of Vizenor’s career. Louis Owens admired Vizenor’s work on crossbloods, and he lived an experience fundamental to his view of the world that he called, similarly, “mixedblood.” Yet, as many of the contributors to Louis Owens: Writing Land and Legacy (2019) demonstrate, Owens consistently recognized distinct Native and non-Native worlds in his scholarship and drew upon tribal nation-specific beliefs and practices in his novels. His characters often struggled to understand their connection to Indigenous histories, communities, and families, all of which Owens valued, even when they remained inaccessible, either to him or his characters.

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5

Tam, Benita Y., Leanne C. Findlay, and Dafna E. Kohen. "Indigenous families: who do you call family?" Journal of Family Studies 23, no. 3 (February 17, 2016): 243–59. http://dx.doi.org/10.1080/13229400.2015.1093536.

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6

Montgomerie, Deborah, and Anna Haebich. "Broken Circles: Fragmenting Indigenous Families, 1800-2000." Pacific Affairs 74, no. 4 (2001): 624. http://dx.doi.org/10.2307/3557837.

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7

Richmond, Chantelle, Rachel Bezner Kerr, Hannah Neufeld, Marylynn Steckley, Kathi Wilson, and Brian Dokis. "Supporting food security for Indigenous families through the restoration of Indigenous foodways." Canadian Geographer / Le Géographe canadien 65, no. 1 (February 4, 2021): 97–109. http://dx.doi.org/10.1111/cag.12677.

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8

Nakata, Martin. "The Cultural Interface of Islander and Scientific Knowledge." Australian Journal of Indigenous Education 39, S1 (2010): 53–57. http://dx.doi.org/10.1375/s1326011100001137.

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AbstractThe interface between Indigenous knowledge systems and Western scientific knowledge systems is a contested space where the difficult dialogue between us and them is often reduced to a position of taking sides. Storytelling is however a very familiar tradition in Indigenous families where we can and do translate expertly difficult concepts from one generation to the next. This article is based on my attempt to story our way through the difficult dialogue and to posit opportunities for more productive engagements about the place of Indigenous knowledge in our future deliberations at the Indigenous Studies and Indigenous Knowledge Conference series.

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9

Pfliger, Amber. "The Framing of Indigenous Canadian Families: A Historical Discourse Analysis." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 12, no. 2 (January 1, 2020): 69–83. http://dx.doi.org/10.29173/cjfy29514.

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To gain a comprehensive understanding of how Indigenous Canadian family life is framed in Canadian newspapers, 160 years of discourse was examined. To accomplish this analysis, newspaper articles were coded for themes relating to family and parenting, which was then compared to framing theory (Entman, 1993). This study concluded Indigenous families can be recognized through three distinct eras, each of which contributes to the development of discourse and the framing of Indigenous families. These findings are discussed concerning cultural framing and its effects on Indigenous populations.

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10

Havea, Sesimani, Siautu Alefaio-Tugia, and Darrin Hodgetts. "Kainga (families) experiences of a Tongan-Indigenous faith-based violence-prevention programme." AlterNative: An International Journal of Indigenous Peoples 17, no. 1 (February 23, 2021): 83–93. http://dx.doi.org/10.1177/1177180121994924.

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Christianity is an embedded value system within Pacific cultures that is now being employed to inform efforts to address social issues such as family violence. This article chronicles a Tongan woman’s cultural immersion with 49 Tongan church kainga (families) who participated in the Tongan faith-based Kainga Tu’umalie (Prosperous families) family violence programme. Talanoa (Pacific-Indigenous way of engaging families in research) with three kainga is drawn upon to highlight the impact of the programme in re-awakening the need to rebuild positive familial relationships based on core Tongan Christian values. More broadly, accounts from the kainga foreground the importance of interweaving spiritual faith and Indigenous knowledge in efforts to address family violence. This research also speaks to the importance of leveraging collaborative partnerships between community-based agencies and faith-based communities in addressing social issues.

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11

Bamblett, Muriel, and Peter Lewis. "Human rights as social investment for Indigenous children and families: Putting history, culture and self-determination back into the equation." Children Australia 35, no. 2 (2010): 6–11. http://dx.doi.org/10.1017/s1035077200000997.

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While the emerging theory of ‘social investment’ offers an opportunity to advance the political discourse beyond the false dichotomy between economics and social justice, social investment for Indigenous children and families must be built on the awareness of the need to promote human rights, respect Indigenous cultures and address the historical conditions that create disadvantage.For many Indigenous children and families, mainstream Australian society fails to provide the conditions for social growth because it is built on systemic racism. In order to create the conditions for positive social engagement for Indigenous children and families, there needs to be a social investment framework which recognises that colonisation has impacted negatively on Indigenous social and economic capacity, and which builds on the strengths of Indigenous culture and respects the self-determining rights of Indigenous communities in order to re-build capacity.A holistic, cultural strengthening and self-determination/human rights-based framework is the best approach to ensure that Indigenous children have a better future and participate positively in Australian society without forfeiting cultural identity and integrity. A human rights and culturally respectful framework can facilitate a ‘meeting place’ where Indigenous cultures can engage with the dominant culture and positive partnerships for social investment can be developed.

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12

Abbass-Dick, Jennifer, Michele Brolly, Joanne Huizinga, Amber Newport, Fangli Xie, Stephanie George, and Elisabeth Sterken. "Designing an eHealth Breastfeeding Resource With Indigenous Families Using a Participatory Design." Journal of Transcultural Nursing 29, no. 5 (September 21, 2017): 480–88. http://dx.doi.org/10.1177/1043659617731818.

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Introduction: The traditional practice of breastfeeding has been negatively affected by the historical trauma experienced by the Canadian Indigenous community. Culturally relevant information and support should be created to enable the communities to reclaim this traditionally revered infant feeding method. The objective of this participatory design study was to work in partnership with Indigenous communities to create an eHealth breastfeeding resource for Indigenous families. Methodology: In partnership with Indigenous mothers and care providers in Ontario, Canada, an eHealth breastfeeding resource was designed based on their recommendations. Once the new resource was created, it was evaluated by additional Indigenous mothers. Results: The participants indicated the resource was culturally relevant and that they liked the content and design. Discussion: Using a participatory design when creating services and programs in partnership with Indigenous communities ensures the creation of resources that meet their needs, are culturally relevant, and align with cultural beliefs.

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13

Grace, Rebekah, and Michelle Trudgett. "It's not rocket science: The perspectives of Indigenous early childhood workers on supporting the engagement of Indigenous families in early childhood settings." Australasian Journal of Early Childhood 37, no. 2 (June 2012): 10–18. http://dx.doi.org/10.1177/183693911203700203.

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THIS PAPER PRESENTS THE findings from semi-structured interviews with six Indigenous Australian early childhood workers who were asked about how Indigenous families might be better supported to engage with early childhood education and care services. The workers identified three key barriers to family participation: transport difficulties, family embarrassment or ‘shame’, and community division. Facilitation of family engagement was argued to require an acceptance of individual families as well as the embracing of culture and the wider Indigenous community. In addition, the interviewees stressed the importance of ongoing and appropriate training and support for Indigenous early childhood professionals. This paper contributes to the growing body of research to inform practice in early childhood settings that serve families with complex support needs, and highlights the importance of cultural knowledge and respect.

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14

Bamblett, Muriel, and Peter Lewis. "Detoxifying the Child and Family Welfare System for Australian Indigenous Peoples: Self-determination, Rights and Culture as the Critical Tools." First Peoples Child & Family Review 3, no. 3 (May 19, 2020): 43–56. http://dx.doi.org/10.7202/1069396ar.

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The toxic environment that is colonized Australia has broken many of the traditional circles of care for Indigenous children and created a service system which waits for Indigenous families to become dysfunctional before there is any response. The Victorian Aboriginal Child Care Agency (VACCA) encourages an approach to Indigenous children and families which is culturally respectful, culturally appropriate and framed according to the need to respect self-determination and human rights. VACCA has developed early childhood and family welfare policies which identify how cultural-strengthening works as a preventative measure to address risk factors for Indigenous children. With the ongoing reforms to Child and Family Welfare arising from the Children, Youth and Families Act, the Victoria State Government in Australia has an historic opportunity to lead the nation in creating an Indigenous-led child and family service system which focuses on issues of prevention and early intervention. The new Act prioritizes cultural and community connection in the best interest principles for Indigenous children, recognizes self-determination and requires generalist children’s welfare services to be culturally competent. The only way to ensure that every Indigenous child is effectively cared for is by developing the capacity of Indigenous communities to look after their own by strengthening Indigenous organizations and agencies. It is Indigenous agencies who are best placed to deliver innovative programs which are culturally embedded and carefully targeted to restore the circles of care for Indigenous kids. Aculturally competent service system is what is needed to ensure better outcomes for Indigenous children.

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15

Van Gent, Jacqueline. "Anna Haebich, Broken Circles. Fragmenting Indigenous Families 1800-2000." Historische Anthropologie 9, no. 1 (April 2001): 149–51. http://dx.doi.org/10.7788/ha.2001.9.1.149.

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16

Henderson, Jennifer. "Transparency, Spectatorship, Accountability: Indigenous Families in Settler-State “Postdemocracies”." ESC: English Studies in Canada 38, no. 3-4 (2013): 299–330. http://dx.doi.org/10.1353/esc.2013.0009.

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17

Walls, Melissa L., and Les B. Whitbeck. "The Intergenerational Effects of Relocation Policies on Indigenous Families." Journal of Family Issues 33, no. 9 (June 14, 2012): 1272–93. http://dx.doi.org/10.1177/0192513x12447178.

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18

Brooks, Spirit Dine'tah. "Including Community and Family in Indigenous Special Education: A Book Review of School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities." Journal of Family Diversity in Education 1, no. 2 (November 25, 2014): 129–32. http://dx.doi.org/10.53956/jfde.2014.36.

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Globally, Indigenous communities face roadblocks that hinder their success in educational settings. These roadblocks include poverty, lack of social supports, limited access to education, and a high risk for health problems. Indigenous students with special needs face even greater challenges. School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities provides a comprehensive overview of the context of disability within indigenous experience. The study comprehensively examines the uniqueness of indigenous communities on a global scale, psychological models of reactions to disability, the benefit of multidisciplinary teams in working with schools and families, factors affecting collaboration between indigenous parents of children with disabilities and school professionals, and core values of indigenously attuned collaboration. Manor-Binyamini discusses her pilot study conducted among the Bedouins of Southern Israel to illustrate the ways that special education teachers and personnel engage Bedouin parents in interventions for their children. Rather than focusing solely on cultural sensitivity as a guiding force, the model Manor-Binyamini advocates, “Knowledge in Action” calls for special educators and professionals to be cultural mediators between family and schools. The model has the potential to impact the ways in which special educators work with indigenous communities globally and locally to improve the health and well-being of indigenous students with special needs.

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19

Meixi, Fernando Moreno-Dulcey, Lucia Alcalá, Ulrike Keyser, and Emma Elliott-Groves. "When Learning Is Life Giving: Redesigning Schools With Indigenous Systems of Relationality." AERA Open 8 (January 2022): 233285842110625. http://dx.doi.org/10.1177/23328584211062587.

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This article illustrates how designing schools with Indigenous systems of relationality can be life giving for a healthier post-COVID world. Indigenous systems of relationality—the worldviews, beliefs and practices, and moral precepts of being in relation with the rest of the living world—are the cornerstone of Indigenous knowledges, and the cornerstone of Indigenous families and communities. We consider the ways in which Indigenous systems of relationality can offer strategies for educators, families, and communities to redesign approaches to learning in schools in ways that sustain and promote life. Drawing on three case studies of schools in Thailand, México, and Colombia, we show how educators might respond to the specific needs within their communities, repair the fracturing of humans from nature, and orient us to life-giving forms of activity that are beneficial beyond our current crises and into the future.

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20

Cripps, Kyllie. "Indigenous Children’s ‘Best Interests’ at the Crossroads." International Journal of Critical Indigenous Studies 5, no. 2 (June 1, 2012): 25–35. http://dx.doi.org/10.5204/ijcis.v5i2.88.

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This article reviews the use of the term ‘best interests’ as it is commonly used in Australian child protection systems and its application in Indigenous contexts. In 2010–11 there were some 12,358 Indigenous children in out-of-home care in Australia, representing 32.85% of the total number of Australian children in care. In this review, I carefully consider, in the context of a rights discourse, the many influences, historical and present day, Indigenous and non-Indigenous, that have contributed to this situation. While the ‘family’ has traditionally been considered a private sphere in which the state rarely intervenes, I seek to investigate why the nation state has increased surveillance of and intervention into Indigenous families. The article concludes with a reflection on how the nation state, and its agents via child protection authorities, can take stock of the present situation to consider more meaningful ways of supporting Indigenous mothers, families and communities to raise their children in safety

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21

Casanova, Saskias. "Aprendiendo y Sobresaliendo: Resilient Indigeneity & Yucatec-Maya youth." Association of Mexican American Educators Journal 13, no. 2 (June 11, 2019): 42. http://dx.doi.org/10.24974/amae.13.2.428.

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Relatively little research has focused on the experiences of students and families of Yucatec-Maya origin in the U.S., and even less has focused on Yucatec-Maya youth and resilience, a normative process of positive adaptation despite exposure to adversity. Using Critical Latinx Indigeneities, which centers on Indigeneity across multi-national spaces, sociohistorical colonialities, and migrations, this study examines how Indigenous identity, familial linguistic and cultural practices, and resilience processes relate to one another for 10 (three girls) California-based Yucatec-Maya students. Through interview data, the themes that emerge expose discrimination as one form of adversity Yucatec-Maya students experience. There are three overarching themes related to the students’ collective resilience process and the emergence of resilient Indigenous identities: 1) their lived, linguistic, familial, and community-based experiences; 2) familial support and academic resilience; and 3) transformational welcoming spaces. These protective processes contribute to the students’ agency in [re]defining their resilient Indigenous identities in the U.S.

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22

Garcia, Jeremy. "Re-examining Indigenous Conceptualizations of Family and Community Involvement." Journal of Family Diversity in Education 1, no. 1 (March 29, 2014): 58–74. http://dx.doi.org/10.53956/jfde.2014.24.

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In this article, I highlight the importance of schools and educators serving Indigenous children and youth to draw upon the power of family and community engagement that is culturally defined and guided by Indigenous values and knowledge systems. In addressing these concepts, I draw upon my own personal narratives and current research with American Indian families in an urban setting. The expectation of this research was to develop an understanding of how parents respond to a process of constructing healthy and purposeful relations between the home and school for student success among American Indian families living in an urban setting. Throughout, I use the terms Native American, American Indian, and Indigenous peoples interchangeably. Native American and American Indian refers specifically to Indigenous peoples of the United States. When I use the term Indigenous peoples, it is intended to reflect people joining in the global effort to decolonize their worldviews and reposition our epistemology and ontology.

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23

Cranston, Jerome, and Rina Whitford. "Still Thriving: A Case Illustrating How COVID-19 Affected Indigenous Health and Wellness." Special Issue - Pivotal Leadership During a Pandemic: Impacts on Educational Administration Policy in Canada, no. 200 (October 4, 2022): 96–103. http://dx.doi.org/10.7202/1092710ar.

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The myriad of social, financial, material health, and educational inequities that continue to plague Indigenous communities was exacerbated by COVID-19. In order to place on spotlight on them, this case follows Star, an Indigenous Student Success Coordinator, as she navigated the policies and practices couched in the rhetoric of supporting the success, health and wellness of students and families during a global pandemic. The case and teaching notes that follow illustrate the limitations that Westernized models of health and wellness create for Indigenous and non-Indigenous educators when it comes to maintaining their students’ and own well-being. As an alternative to the dominant Westernized models, the teaching notes offer a more holistic and integrated model of Indigenous health and wellness. The elements of the model situate health and wellness as encompassing all aspects of an individual’s life by connecting them relationally to their families and communities, nations, and the land.

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Lamb, Graeme, Anita Anfield, and Anne Sheeran. "Access to a child mental health service." Psychiatric Bulletin 26, no. 1 (January 2002): 15–18. http://dx.doi.org/10.1192/pb.26.1.15.

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Aims and MethodThis was a retrospective case note analysis of all referrals to an inner-London child and family consultation service aiming to examine any changes in patterns of referral and attendance of Bangladeshi and indigenous families over the previous 10-year period.ResultsBangladeshi referrals increased over the period but remained under-represented compared to indigenous families. They were less likely to attend an initial appointment, but once engaged with the service dropout rates were unaffected by ethnicity.Clinical ImplicationsImproved communication between the department, families and referrers may help to increase understanding of the function of the department and lead to more equitable uptake of services in the future.

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Munns, Ailsa, and Linda Shields. "Indigenous families’ use of a tertiary children’s hospital in Australia." Nursing Children and Young People 25, no. 7 (September 2013): 16–23. http://dx.doi.org/10.7748/ncyp2013.09.25.7.16.e211.

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26

Markie-Frost, Kim. "The Challenges and Possibilities of Social Work with Indigenous Families." International Journal of Disability, Development and Education 63, no. 1 (January 2, 2016): 140–44. http://dx.doi.org/10.1080/1034912x.2015.1117793.

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Guilfoyle, Andrew, Sherry Saggers, Margaret Sims, and Teresa Hutchins. "Culturally Strong Childcare Programs for Indigenous Children, Families and Communities." Australasian Journal of Early Childhood 35, no. 3 (September 2010): 68–76. http://dx.doi.org/10.1177/183693911003500309.

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Stevenson, Allyson. "Child Welfare, Indigenous Children and Children’s Rights in Canada." Revista Direito e Práxis 10, no. 2 (June 2019): 1239–60. http://dx.doi.org/10.1590/2179-8966/2019/40639.

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Abstract In Canada, Indigenous children have been removed from their families and communities for residential schooling and for adoption and fostering by the state. These historic and ongoing policies have contributed to a general lack of awareness and respect for the rights of Indigenous children as children, as well as Indigenous rights bearers. This paper examines the ways in which historic Indigenous transracial adoption projects acted as a means of public education for ignorance, and argues there is an urgent need for increased public and academic attention to Indigenous children’s rights as both universal children’s rights and Indigenous rights.

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Oates, Fiona, and Kaylene Malthouse. "Working for the Welfare: Support and Supervision Needs of Indigenous Australian Child Protection Practitioners." Social Sciences 10, no. 8 (July 21, 2021): 277. http://dx.doi.org/10.3390/socsci10080277.

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Aboriginal and Torres Strait Islander children are disproportionately represented in all parts of the child protection system in Australia. The recruitment of Aboriginal and Torres Strait Islander practitioners into child protection systems to work with Indigenous families at risk underpins the government strategy to reduce this over-representation. However, little is known about the experiences of Indigenous people who undertake child protection work or what their support and supervision needs may be. This research is centered on Indigenous Australian child protection practitioners as experts in their own experiences and as such includes large excerpts of their own narratives throughout. Practitioner narratives were collected via qualitative semi-structured in-depth interviews. Critical theory and decolonising frameworks underpinned the research design. The study found that Indigenous child protection practitioners have a unique place in the families, communities and profession. Many viewed their work in the child protection field as an extension of their Indigeneity. This coupled with the historical experience of state-sanctioned removal of Indigenous children during colonisation and contemporarily, informs the need for child protection workplaces to re-think the support and supervision afforded to Indigenous practitioners.

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Saini, Ajay. "The Southern Nicobar Islands as Imaginative Geographies." Social Change 46, no. 4 (December 2016): 495–511. http://dx.doi.org/10.1177/0049085716666582.

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The southern Nicobar, an isolated archipelago in the eastern Indian Ocean, is the southern most territory of India. The Shompen and the Nicobarese were the sole inhabitants in the archipelago until the Government of India settled 330 ex-servicemen families in Great Nicobar. The ex-servicemen families, who came from an entirely different socio-cultural milieu of mainland India, perceived the cultural practices of the indigenes as odd and developed strong prejudices against them. This article juxtaposes two diametrically opposed discourses on the indigenous cultural practices—the settlers’ and the indigenes’—and explores how the indigenes make sense of their cultural practices that the settlers find problematic. It also explores if such cultural practices hold any special significance for the isolated tribal communities that live in a fragile island ecosystem. The article elaborates its analyses against the backdrop of the issues that the indigenes have been facing due to the changes brought in their societies through external interventions.

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Moeke-Maxwell, Tess H., Kathleen R. Mason, and Merryn Gott. "STRENGTHENING OLDER INDIGENOUS NEW ZEALANDERS AT END OF LIFE: WHAT ROLE DO HEALTH SERVICES PLAY?" Innovation in Aging 3, Supplement_1 (November 2019): S668. http://dx.doi.org/10.1093/geroni/igz038.2470.

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Abstract Older indigenous people and their families draw on specific tribal care customs to support end-of-life care as these help to fortify and strengthen older people. New Zealand’s health and palliative care services can either help or hinder families to utilise their care customs. The aim of the Pae Herenga study was to investigate the specific traditional care customs employed by older New Zealand Māori. This involved 60 face-to-face interviews with participants who had a life limiting illness (majority aged over 65), family carers, indigenous healers, spiritual practitioners, and health and palliative care professionals across four key geographical sites. Three digital story workshops involving 16 participants were also included. The study findings show that no matter what the older person’s illness was, their cultural customs and protocols helped to fortify them and kept them spiritually safe at end-of-life. Hospitals and hospices helped families to action their customs by providing rooms large enough to host gatherings of thirty or more people; prayers, songs, speechmaking and communal sharing of food took place. However, incidences of racism, a lack of space, and a lack of support for indigenous plant medicines prevented the use of ancient traditional end-of-life care customs for older people. The findings suggest that health and palliative care services can help older indigenous people maintain their spiritual strength by providing them with culturally supportive care and environments equipped to host the dying and their families.

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Baxter, Lindy P., and Noel M. Meyers. "Indigenous students attendance at one Australian urban primary school (2005–2015): A case study." Australian Journal of Education 63, no. 1 (January 31, 2019): 22–43. http://dx.doi.org/10.1177/0004944119826221.

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Urban Indigenous students’ school attendance and factors contributing to annual attendance rates are relatively unknown, and yet almost 80% of the Indigenous population resides in non-remote regions. Our longitudinal study evaluated an urban primary school where Indigenous families preferentially enrolled their children because they recognised it supported their children in ways that celebrated Indigenous culture and ameliorated school-related symptoms of poverty. Indigenous students’ attendance influences appeared in phases: Indigenous status, poverty, and family characteristics, until significant influences for attendance were exhausted. While Indigenous students’ mean attendance rates were bounded between 80% and 90%, and below non-Indigenous peers’ attendance in each year, slight improvement occurred, even as poverty universally pervaded the Indigenous community. As poverty among non-Indigenous students increased, their mean attendance also declined below the 90% national benchmark.

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Chung, Simmee. "Education Is Ceremony: Thinking With Stories of Indigenous Youth and Families." LEARNing Landscapes 11, no. 2 (July 4, 2018): 93–108. http://dx.doi.org/10.36510/learnland.v11i2.949.

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This research with three Indigenous youth and their families is an intergenerational narrative inquiry around experiences of belonging and identity making. Pulling forward teachings from Indigenous Elder Francis Whiskeyjack, a metaphor of “education as ceremony” is juxtaposed with the ceremonies of “schooling” (Greene, 2001). Thinking with stories lived and told by the youth and their families, I retell stories as a teacher, mother, and now, teacher educator. Experiencing personal and practical shifts to my teaching and learning, I reconsider the ceremonies of “schooling.” This study offers possibilities for how educators might co-compose more relational and educative (Dewey, 1938) experiences in schools.

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Velasco Ortiz, Laura. "Escuela y reproducción social de familias migrantes: hijos e hijas de jornaleros indígenas en el noroeste mexicano / School and Social Reproduction of Migrant Families: Children of Day Laborers in Northwest Mexico." Estudios Demográficos y Urbanos 28, no. 1 (January 1, 2013): 189. http://dx.doi.org/10.24201/edu.v28i1.1443.

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El presente artículo tiene como objetivo analizar la movilidad geográfica como fuente de diferenciación social. Específicamente se examinan las estrategias que siguen las familias indígenas dedicadas al trabajo agrícola temporal en el Valle de San Quintín, Baja California, para que sus hijos e hijas puedan asistir a la escuela. Las familias analizadas tienen condiciones residenciales diferenciadas, diversos grados de movilidad geográfica y están asentadas en distintos lugares de la región; pero todas desarrollan complejas estrategias que develan el entrecruzamiento de recursos familiares e institucionales transterritoriales que aprovechan en los hogares.El estudio parte de la combinación de las metodologías cuantitativa y cualitativa, pero se basa principalmente en los datos cualitativos de tres casos de familias con niños en edad escolar, en los que se profundiza el análisis de las dinámicas familiares y escolares. Los resultados muestran que el hecho de que las familias salgan de los campamentos y se asienten en una colonia, no necesariamente incrementa la posibilidad de que los niños asistan a la escuela, sobre todo en los hogares monoparentales con jefatura femenina, las cuales presentan mayor vulnerabilidad. AbstractThis article aims to analyze geographical mobility as a source of social differentiation. It specifically examines the strategies pursued by indigenous families engaged in seasonal agricultural work in the Valley of San Quintín, Baja California, in order for their children to attend school. The analyzed families have distinct residential conditions, varying degrees of geographical mobility and are located in different parts of the region. However, they all develop complex strategies that reveal the intertwining of transterritorial family and institutional resources that they utilize in their homes.The study uses a combination of quantitative and qualitative methodologies, butis mainly based on qualitative data from three cases of families with school-age children, which deepens the analysis of family and school dynamics. The results show that the fact that families leave camps and settle in a neighborhood does not necessarily increase the likelihood of their children attending school, especially in female-headed households, which are more vulnerable.

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Moon, Martha. "Story as a Means of Engaging Public Educators and Indigenous Students." in education 23, no. 2 (December 21, 2017): 25–42. http://dx.doi.org/10.37119/ojs2017.v23i2.335.

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Two concerns in public Indigenous education are the education of teachers and the engagement of students. In this study, drawing on stories and multiple perspectives is an approach presented to address both concerns. In open-ended interviews with seven Indigenous educators and leaders in urban public school boards, story was highlighted as a central component of the success of Indigenous students. Participants believed that educators’ understanding and teaching practice is enriched by seeking out stories and multiple perspectives—those of Indigenous students and their families and communities in particular. They also believed that when these stories are valued in school, students’ sense of belonging and engagement increase. This paper explores various angles on drawing on stories in public schools as modes of engagement and learning for both educators and students. These angles address the experiences that students, teachers, and families bring to schools and the stories tied to local communities and embedded in Canadian school systems.

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Wekerle, Christine, Kahontiyoha Cynthia Denise McQueen, Bronwyn Barker, Anita Acai, Savanah Smith, Ilana Allice, and Melissa Kimber. "Indigenous Service Provider Perspectives of an Online Education Module to Support Safe Clinical Encounters about Family Violence in Canada." International Journal of Environmental Research and Public Health 19, no. 23 (November 30, 2022): 16061. http://dx.doi.org/10.3390/ijerph192316061.

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Given colonial genocide, Indigenous peoples are rightfully reticent to disclose their experiences of family violence to practitioners working within mainstream health care and social services. Health care and social service providers (HSSPs) have varied formal education on providing trauma-and-violence informed care to Indigenous and non-Indigenous families affected by family violence, including intimate partner violence and child maltreatment. The purpose of this study is to understand and describe the perspectives of Six Nations of the Grand River community members on the relevance of an education module to support HSSPs to provide physically and emotionally safe care to Indigenous families affected by family violence. Two-Eyed Seeing and Two Row Wampum approaches guided our qualitative study. Twenty-one (66.7% women) Indigenous HSSPs completed a semi-structured interview; 15 identified as a regulated HSSP, nine as a Knowledge Keeper/Cultural Holder, and three as a HSSP trainees. Conventional content analysis guided the development of codes and categories. The Violence, Evidence, Guidance, Action (VEGA)—Creating Safety education module was described as having elements consistent with Indigenous experiences and values, and supportive of Indigenous peoples seeking care from HSSPs for family violence related concerns. Participants described several suggestions to better adapt and align the module content with the diversity of values and beliefs of different Indigenous Nations. Collectively, the Creating Safety module may be used as an educational adjunct to Indigenous-focused, cultural safety training that can support HSSPs to provide physically, emotionally, and psychologically safe care to Indigenous peoples who have experienced family violence. Future work needs to consider the perspectives of other Indigenous communities and Nations.

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Greenwood, Margo, and Nicole Marie Lindsay. "A commentary on land, health, and Indigenous knowledge(s)." Global Health Promotion 26, no. 3_suppl (April 2019): 82–86. http://dx.doi.org/10.1177/1757975919831262.

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This commentary explores the relationships between land, knowledge, and health for Indigenous peoples. Indigenous knowledge is fundamentally relational, linked to the land, language and the intergenerational transmission of songs, ceremonies, protocols, and ways of life. Colonialism violently disrupted relational ways, criminalizing cultural practices, restricting freedom of movement, forcing relocation, removing children from families, dismantling relational worldviews, and marginalizing Indigenous lives. However, Indigenous peoples have never been passive in the face of colonialism. Now more than ever, Indigenous knowledge in three critical areas—food and water security, climate change, and health—is needed for self-determination and collective survival in a rapidly changing world.

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Barclay, Krista. "From Rupert’s Land to Canada West: Hudson’s Bay Company Families and Representations of Indigeneity in Small-Town Ontario, 1840–1980." Journal of the Canadian Historical Association 26, no. 1 (August 8, 2016): 67–97. http://dx.doi.org/10.7202/1037198ar.

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By the mid-nineteenth century, Hudson’s Bay Company (HBC) officers were retiring in greater numbers with their Indigenous families outside Rupert’s Land. Much work has been done to uncover the experiences of fur trade families who remained at HBC trading posts or settled in what became the American and Canadian Wests, but there has been little research on those families who left for Britain or colonial Canada. In Canada West, the racial and gendered terrains of their new home communities were complex ones for Indigenous women and their children to navigate. They played roles in both the reification and subversion of racial and gendered imperial hierarchies, and thus came to occupy unexpected and even contradictory positions in family and local historical narratives.

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Elliott, Nicole. "Can Spiritual Ecograms be Utilized in Mental Health Services to Promote Culturally Appropriate Family and Couples Therapy with Indigenous People?" First Peoples Child & Family Review 7, no. 1 (May 1, 2020): 118–26. http://dx.doi.org/10.7202/1068869ar.

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Research addressing the potential utilization of spiritual ecograms with Indigenous families and children, specified by experienced professional in the field of Native-American psychology, was critiqued and reviewed in order to attend to its influence and applicability regarding the literature of Indigenous family therapy, and how it could be beneficial in therapy with Indigenous families. The literature review presents an effective tool, providing an in-depth exploration of spiritual strengths of the family and or children that incorporates spirituality into techniques commonly used in family therapy practice. Study results (Limb & Hodge, 2011) show that this tool is consistent with Native-American culture (Brucker & Perry, 1998; Green, 2010; Paniagua, 2005; Trujillo, 2000) and highlights many beneficial qualities for its utilization in practice. Limitations and recommendations for future research are also discussed.

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Mason, Kathleen R., Tess H. Moeke-Maxwell, and Merryn Gott. "CARING FOR OLDER INDIGENOUS PEOPLE WITH CO-MORBIDITIES AT END OF LIFE." Innovation in Aging 3, Supplement_1 (November 2019): S593. http://dx.doi.org/10.1093/geroni/igz038.2202.

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Abstract The number of deaths among older Māori, the indigenous people of New Zealand, are expected to increase by 48% by 2030. Colonization has had a varied impact on Māori ways of being and end-of-life care has become more difficult. Many have become disenfranchised from their families, peoples, lands and culture. Pae Herenga, a for-Māori by-Māori with-Māori qualitative research project, investigated the traditional Māori end-of-life care customs that Māori families used while caring for someone who was dying. An online education resource was developed to support Māori families, their communities and the palliative care sector. Interviews were conducted with 60 Māori participants including older many people (aged over 70). The findings found that families rich in cultural knowledge were proficient in caring for a loved one at end-of-life irrespective of their social or economic position. Cultural care values such as unconditional love, companionship, reciprocity, supportive relationships and collective decision making safeguarded care preferences of the dying. Access to traditional knowledge and traditional healing practices, and an understanding of spirituality helped to strengthen and prepare the dying person, and their families, on the end-of-life journey. The study also found that those families connected to communities’ rich in Māori cultural resources, such as knowledgeable older Māori people, were well supported by the community at end-of-life. This study highlights that Māori use of traditional care customs in all care settings can better support a ‘good death’ from a cultural perspective.

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Chen, Shan-Hua. "The Work-Study Experience Of Indigenous Undergraduates In Taiwan." Journal of College Teaching & Learning (TLC) 11, no. 1 (January 15, 2014): 25–34. http://dx.doi.org/10.19030/tlc.v11i1.8394.

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Due to the large number of universities in Taiwan and the increased availability of scholarships for disadvantaged students, the number of college students from indigenous families has been on the rise in recent years. However, many indigenous students still find it necessary to work part-time. In this study, indigenous students were interviewed to determine how they choose part-time jobs and the influence such work has on their grades, health, and careers. Based on the results, suggestions are provided for improving the work-study experience of indigenous students.

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Anand, Ashish, Syed H. Mazhar, Jahanara Jahanara, and Dipak Kumar Bose. "ASSOCIATION BETWEEN SOCIO-ECONOMIC CONDITION AND KNOWLEDGE LEVEL OF INDIGENOUS TECHNICAL KNOWLEDGE (ITK) BY RURAL FARM FAMILIES IN SAMPATCHAK BLOCK IN PATNA DISTRICT OF BIHAR." International Journal of Advances in Agricultural Science and Technology 8, no. 8 (August 30, 2021): 170–77. http://dx.doi.org/10.47856/ijaast.2021.v08i8.018.

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The present study was conducted in Patna District of Bihar to find out the association between socio-economic condition and knowledge level of rural farm families regarding indigenous technical knowledge. A total of 120 respondents were selected randomly for the present study. The data were collected through a pre-structured interview schedule and appropriate statistical analysis was done to find out the association. It was found that age, mass media exposure and extension contacts were found to be highly significant with relation to knowledge of the rural farm families regarding indigenous technical knowledge whereas land holding was found to be mildly related.

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Killsback, Leo Kevin. "A nation of families: traditional indigenous kinship, the foundation for Cheyenne sovereignty." AlterNative: An International Journal of Indigenous Peoples 15, no. 1 (January 9, 2019): 34–43. http://dx.doi.org/10.1177/1177180118822833.

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One of the major destructive forces to American Indian peoples were the assimilation-based policies that destroyed traditional kinship systems and family units. This destruction contributed to the cycle of dysfunction that continues to plague families and homes in Indian country. A second major destructive blow occurred when colonial forces, through law and policy, reinforced white male patriarchal kinship and family systems. In this colonial system, American Indian concepts, roles, and responsibilities associated with fatherhood and motherhood were devalued and Indian children grew up with a dysfunctional sense of family and kinship. This article examines the traditional kinship system of the Cheyenne Indians, highlighting the importance of kinship terms, roles, and responsibilities. The traditional Cheyenne kinship system emphasized familial relationships for the sake of childrearing and imparting traditional values of respect, reciprocity, and balance. Traditional principles of heške’estovestôtse (motherhood), héhe’estovestôtse (fatherhood), and méhósánestôtse (love) were the backbone of the Cheyenne family.

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Toombs, Elaine, Lauren Dalicandro, Fred Schmidt, and Christopher J. Mushquash. "A Scoping Review of Parenting Programs for Indigenous People in Canada: What Approaches Are Being Applied in Indigenous Communities?" Canadian Journal of Community Mental Health 40, no. 1 (May 1, 2021): 81–104. http://dx.doi.org/10.7870/cjcmh-2021-007.

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There has been a significant disruption in the transmission of parenting practices across generations of Canadian Indigenous communities (Truth and Reconciliation Commission of Canada [TRC], 2015). As a result, there is a pressing need for effective and culturally appropriate programs for Indigenous parents (TRC, 2015). Review of currently available parenting programs in Canada may help by synthesizing Indigenous and non-Indigenous parenting knowledge. To that end, a scoping review of sources that described parenting programs for Indigenous families was completed using 11 databases and available grey literature. All programs integrated cultural components into treatment, though specific activities, content, and structure varied. Recommendations for clinical practice and future research are provided.

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Moeti, Bakadzi, and Hildah L. Mokgolodi. "Indigenous Marital Therapy: A Case of Botswana." International Journal of Social Science Studies 5, no. 11 (October 30, 2017): 66. http://dx.doi.org/10.11114/ijsss.v5i11.2582.

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Botswana has a long history of indigenous marital therapy. This indigenous therapy is embodied in the indigenous philosophy of motho ke motho ka batho (I am because we are). This philosophy promotes togetherness, connectedness, collectiveness, compassion, love and harmony and the building of sustainable relationships among families. The paper explores some of the indigenous therapeutic marital approaches used during wedding ceremonies amongst them, songs, proverbs and group counselling. It also argues that these indigenous marital approaches build family relations and are a continuous source of therapy for the married couple; in addition to relieving women from marital stress and maintaining strong family relationships even after the marriage has ended.

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Smith, Diane. "Indigenous Australian Households and the ‘Gammon’ Economy: Applied Anthropological Research in the Welfare Policy Arena." Practicing Anthropology 23, no. 1 (January 1, 2001): 5–9. http://dx.doi.org/10.17730/praa.23.1.1340487851682378.

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This article describes applied anthropological research into the nature of Indigenous1 Australians' reliance on welfare income support, in the context of evaluating the suitability and effectiveness of Federal Government welfare policy and service delivery. The paper focuses on Indigenous families and the households in which they reside and includes reference to applied longitudinal research being jointly conducted by the author and a small multi-disciplinary team of anthropologists and economists from the Centre for Aboriginal Economic Policy Research (CAEPR) at the Australian National University, Canberra (see Smith 2000 for a full account of the research project).

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Nation-Knapper, Stacy. "Seeing Themselves: Jean Barman’s French Canadians, Furs, and Indigenous Women in the Making of the Pacific Northwest as a Resource for the Region’s People." Journal of the Canadian Historical Association 27, no. 2 (July 20, 2017): 130–35. http://dx.doi.org/10.7202/1040567ar.

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Dr. Barman’s award-winning study is a resource to the Indigenous and non-Indigenous people of the Columbia River Plateau and the Pacific Northwest, an environmentally and culturally diverse region that now encompasses two countries, two provinces, three states, and many Indigenous communities. For Indigenous communities of the region, French Canadians, Furs, and Indigenous Women in the Making of the Pacific Northwest provides an important context of colonialism, global economics, and the complicated nature of cross-cultural encounters. For non-Indigenous communities, the book also encourages an appreciation for the complexities of history often overlooked by celebratory histories of colonization. French Canadians, Furs, and Indigenous Women in the Making of the Pacific Northwest is a resource in which people see themselves and their families in a complicated, accessible, and inspiring story of the past.

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Puerto, Jailyn N., Marison R. Dy, Jacqueline Lee O. Canilao, Melissa P. Ferido, and Benjamina Paula G. Flor. "Socio-demographic Characteristics as Determinants of Family Dynamics and Engagement in the Palayamanan System Approach among Agtas in Bicol." South Florida Journal of Development 2, no. 4 (August 30, 2021): 5537–59. http://dx.doi.org/10.46932/sfjdv2n4-044.

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Agtas are one of the Indigenous Peoples (IPs) residing in the mountainous parts of Luzon and some can be found in the Bicol Region. They are still dependent on agriculture in order to generate income and sustain their basic needs. Agta farming families are said to be already engaging in the Palayamanan System Approach (PSA), but their knowledge and skills still need to be enhanced to fully maximize the benefits that they can gain from the said approach. The study aimed to analyze the family dynamics structure among farming family systems of Agta Indigenous Peoples in Bicol. It also evaluated how family dynamics affect farm decision-making among Agta farming households. The family dynamics of the Agta farming families was assessed through the FACES IV (Olson, 2011). Results showed that there was unbalanced cohesion and unbalanced adaptability levels within the family system. On the other hand, communication and satisfaction were high. Gender and educational attainment showed a strong correlation to family cohesion and engagement in the PSA, respectively, therefore, both factors could be considered for effective development interventions to take place. Overall, the Agta communities' geographical condition, culture and beliefs, sources of information have affected their way of living, farm practices, and farm-decision making. There have been very limited studies regarding indigenous people and communities in the Philippines. Thus, this study would serve as an entry point to further understand them and would guide in the formulation of appropriate strategies that will help improve and enhance their lives. Los agtas son uno de los pueblos indígenas (PI) que residen en las zonas montañosas de Luzón y algunos se encuentran en la región de Bicol. Siguen dependiendo de la agricultura para generar ingresos y satisfacer sus necesidades básicas. Se dice que las familias agricultoras de Agta ya participan en el enfoque del sistema Palayamanan (PSA), pero sus conocimientos y habilidades aún deben mejorarse para maximizar los beneficios que pueden obtener de dicho enfoque. El estudio tenía como objetivo analizar la estructura de la dinámica familiar entre los sistemas familiares agrícolas de los pueblos indígenas Agta en Bicol. También se evaluó cómo la dinámica familiar afecta a la toma de decisiones agrícolas entre los hogares agrícolas Agta. La dinámica familiar de las familias agrícolas Agta se evaluó a través del FACES IV (Olson, 2011). Los resultados mostraron que había una cohesión desequilibrada y niveles de adaptabilidad desequilibrados dentro del sistema familiar. Por otro lado, la comunicación y la satisfacción eran altas. El género y el nivel educativo mostraron una fuerte correlación con la cohesión familiar y el compromiso con el APS, respectivamente, por lo tanto, ambos factores podrían ser considerados para que las intervenciones de desarrollo sean efectivas. En general, la condición geográfica, la cultura y las creencias de las comunidades Agta, así como las fuentes de información, han afectado a su modo de vida, a sus prácticas agrícolas y a la toma de decisiones agrícolas. Los estudios sobre los pueblos y comunidades indígenas en Filipinas son muy limitados. Por lo tanto, este estudio servirá como punto de entrada para comprenderlos mejor y guiará en la formulación de estrategias apropiadas que ayudarán a mejorar y potenciar sus vidas.

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De Finney, Sandrina, Sarah Wright Cardinal, Morgan Mowatt, Nick XEMŦOLTW̱ Claxton, Danielle Alphonse, Tracy Underwood, Leanne Kelly та Keenan Andrew. "ȻENTOL TŦE TEṈEW̱ (TOGETHER WITH THE LAND)". International Journal of Child, Youth and Family Studies 11, № 3 (8 липня 2020): 34–55. http://dx.doi.org/10.18357/ijcyfs113202019698.

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Анотація:

In this paper, Part 2 of a two-paper series, we extend our learning on land- and water-based pedagogies from Part 1 to outline broader debates about upholding resurgence in frontline practice with Indigenous children, youth, and families. This article shares key learning from an Indigenous land- and water-based institute held from 2019 to 2020 that was facilitated by knowledge keepers from local First Nations and coordinated by faculty mentors from the School of Child and Youth Care at the University of Victoria. The purpose of the one-year institute was to convene a circle of Indigenous graduate students and faculty to engage in land- and water-based learning and meaningful mentoring connections with Indigenous Old Ones, Elders, and knowledge keepers. Students participated in land- and water-based activities and ceremonies, learning circles, and writing workshops, and were invited to develop and share culturally grounded frameworks to inform their frontline practice with children, youth, families, and communities. Drawing on a storytelling approach to share our learning from this institute, we explore the praxis and challenges of resurgence in deeply damaging colonial contexts. Our individual and collective reflections on Indigenous land-based pedagogies focus on local knowledges, our own diverse perspectives and frontline work, and ethical land and community engagements as integral to resurgent Indigenous practice.

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Gerlach, Alison J., Amarens Matthiesen, Fiona J. Moola, and Jackie Watts. "Autism and Autism Services with Indigenous Families and Children in the Settler-Colonial Context of Canada: A Critical Scoping Review." Canadian Journal of Disability Studies 11, no. 2 (August 11, 2022): 1–39. http://dx.doi.org/10.15353/cjds.v11i2.886.

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In Canada, Indigenous families and children experience structurally-rooted marginalization due to longstanding and ongoing histories of colonization and discrimination. Indigenous children with autism spectrum disorder (ASD) are currently underrepresented in literature and databases on ASD in Canada, raising concerns about their equitable access to related services and optimal health outcomes. This critical scoping review maps out existing and emerging themes in literature pertaining to ASD and the provision of ASD services with Indigenous children and families in Canada. No previous reviews of literature have focused exclusively on ASD among Indigenous children in Canada. A literature search conducted across eight databases between 2011 and 2021 resulted in 362 potentially relevant publications, of which 19 met our inclusion criteria. Findings point to a clear lack of data on ASD and unmet health, social, and educational service needs among Indigenous children with ASD in Canada. ASD is also frequently discussed through a Western, deficit and medical discourse. The main contributors to the lack of data and unmet service needs relate to the historical positioning of colonial oppression, stigma, an overrepresentation of fetal alcohol spectrum disorder (FASD), lack of funding, and concerns about standardized diagnostic and assessment tools, and social determinants of health. Recommendations for policy, practice and research concerning Indigenous children with ASD are proposed.

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