These two mixed method studies are among the first to focus on resilience among Canadian Aboriginal (i.e., First Nations, Métis, and Inuit) youth living in out-of-home care. The first study was quantitative and consisted of cross-sectional and longitudinal components. For the cross-sectional investigation, the participants consisted of 510 First Nations (237 females, 273 males aged 10-16 years), 39 Métis (15 females, 24 males aged 10-16 years), and 10 Inuit young people (2 females, 8 males aged 10-16 years) who were drawn from an ongoing study of young people in out-of-home care in Ontario collected during 2007-2008. The second Canadian adaptation of the Assessment and Action Record (AAR-C2-2006; Flynn, Ghazal, & Legault, 2006) from the ongoing Ontario Looking After Children (OnLAC) project was used to collect data. The criterion variables were the young person’s self-esteem, score on a suicidality index, educational performance, pro-social behaviour, and positive emotional and behavioural development. The predictor variables included the young person’s gender, ethnicity, age, behavioural difficulties, cognitive impairments, attainment of LAC goals, and number of developmental assets. The longitudinal investigation used the same design as study one, but examined the OnLAC data for year eight (2008-2009) in following 260 young people from the sample in study one. The second study was qualitative and involved interviewing 21 First Nations children and adolescents residing in out-of-home care in northern Ontario to obtain their views about resilience and the factors related to the presence or absence of resilient outcomes. The results provided some support for the hypothesis, in that a greater number of developmental assets were related to more positive outcomes on four of the five criterion variables. The results of the focus groups and in-depth interviews suggested that family members, members of the community (coaches), teachers, and child welfare workers, all play important roles in fostering the youths’ success.

These two mixed method studies are among the first to focus on resilience among Canadian Aboriginal (i.e., First Nations, Métis, and Inuit) youth living in out-of-home care. The first study was quantitative and consisted of cross-sectional and longitudinal components. For the cross-sectional investigation, the participants consisted of 510 First Nations (237 females, 273 males aged 10-16 years), 39 Métis (15 females, 24 males aged 10-16 years), and 10 Inuit young people (2 females, 8 males aged 10-16 years) who were drawn from an ongoing study of young people in out-of-home care in Ontario collected during 2007-2008. The second Canadian adaptation of the Assessment and Action Record (AAR-C2-2006; Flynn, Ghazal, & Legault, 2006) from the ongoing Ontario Looking After Children (OnLAC) project was used to collect data. The criterion variables were the young person’s self-esteem, score on a suicidality index, educational performance, pro-social behaviour, and positive emotional and behavioural development. The predictor variables included the young person’s gender, ethnicity, age, behavioural difficulties, cognitive impairments, attainment of LAC goals, and number of developmental assets. The longitudinal investigation used the same design as study one, but examined the OnLAC data for year eight (2008-2009) in following 260 young people from the sample in study one. The second study was qualitative and involved interviewing 21 First Nations children and adolescents residing in out-of-home care in northern Ontario to obtain their views about resilience and the factors related to the presence or absence of resilient outcomes. The results provided some support for the hypothesis, in that a greater number of developmental assets were related to more positive outcomes on four of the five criterion variables. The results of the focus groups and in-depth interviews suggested that family members, members of the community (coaches), teachers, and child welfare workers, all play important roles in fostering the youths’ success.

Statement of Problem: Aboriginal youth are at greater risk of Type 2 Diabetes (T2D) compared to non-Aboriginal youth. Diabetes prevention strategies need to consider cultural factors that are embedded within an ecological perspective. Methods: Photovoice was used to explore the meanings of T2D and the Aboriginal Youth Mentorship Program (AYMP). Also, a non-randomized crossover experimental trial was performed on children. Grade 4 students were offered a 5 month intervention led by high school mentors. The main outcome measures were WC and BMI z score. Results: Results indicate that youth were very hopeful that T2D can be prevented or managed through nutrition and physical activity. They believe that AYMP can help with T2D prevention, through learning positive health behaviors, but also by enhancing social determinants of health related to education, employment and social support networks. After the intervention, the change in WC was significantly lower in the intervention group compared to the control group (p <0.05). Conclusion: Findings from this research study show that AYMP may be a successful program in teaching positive lifestyle behaviors while supporting social determinants of health; the combined biological and social outcomes can benefit students in reducing their risk for T2D. / October 2015

These two mixed method studies are among the first to focus on resilience among Canadian Aboriginal (i.e., First Nations, Métis, and Inuit) youth living in out-of-home care. The first study was quantitative and consisted of cross-sectional and longitudinal components. For the cross-sectional investigation, the participants consisted of 510 First Nations (237 females, 273 males aged 10-16 years), 39 Métis (15 females, 24 males aged 10-16 years), and 10 Inuit young people (2 females, 8 males aged 10-16 years) who were drawn from an ongoing study of young people in out-of-home care in Ontario collected during 2007-2008. The second Canadian adaptation of the Assessment and Action Record (AAR-C2-2006; Flynn, Ghazal, & Legault, 2006) from the ongoing Ontario Looking After Children (OnLAC) project was used to collect data. The criterion variables were the young person’s self-esteem, score on a suicidality index, educational performance, pro-social behaviour, and positive emotional and behavioural development. The predictor variables included the young person’s gender, ethnicity, age, behavioural difficulties, cognitive impairments, attainment of LAC goals, and number of developmental assets. The longitudinal investigation used the same design as study one, but examined the OnLAC data for year eight (2008-2009) in following 260 young people from the sample in study one. The second study was qualitative and involved interviewing 21 First Nations children and adolescents residing in out-of-home care in northern Ontario to obtain their views about resilience and the factors related to the presence or absence of resilient outcomes. The results provided some support for the hypothesis, in that a greater number of developmental assets were related to more positive outcomes on four of the five criterion variables. The results of the focus groups and in-depth interviews suggested that family members, members of the community (coaches), teachers, and child welfare workers, all play important roles in fostering the youths’ success.

Aboriginal young people are exposed to the impact of colonisation in Australia. They are at risk of becoming alienated from their homelands, cultures, communities and families. Some have become alienated, joining one of the most marginalised groups in Australian society – homeless people. Aboriginal young people, many of whom are already marginalised because of their indigeneity, join a group that can be described as further marginalised – that is, Aboriginal and homeless. In essence, Aboriginal homelessness can be seen and described as a loss of sovereignty. The Hebersham Aboriginal Youth Service (HAYS) is an organisation that is responding to the phenomenon of Aboriginal youth homelessness. HAYS is funded and operates under a joint Australian Federal, State and Territory government programmatic response that assists people who are homeless or at risk of becoming homeless. This thesis reviews the design and development of HAYS as an Aboriginal service organisation. The central thesis research question is: How should a service for homeless Aboriginal youth be designed and developed? In addressing this question, a case study methodology is utilised which is capable of facilitating research in contemporary organisational settings, such as in HAYS where its design participants operate around specific visions and goals. The research findings indicate that HAYS should become a ‘modern-day tribal ground’ in the form of the Mount Druitt Aboriginal Homeland Centre (MDAHC). In order to progress this model, a substantive theory of coherent dialogue is presented containing five critical design and development propositions educed from the research. The theory contains lessons for the design and development of urban Aboriginal community service organisations. This thesis concludes with a plea for consciousness-raising between Aboriginal and non-Aboriginal people involved in the design and development of Aboriginal community service organisations – a move towards the development of a critical consciousness for a better world through coherent dialogue. / Doctor of Philosophy (PhD)

Community sport organizations (CSO) are the most predominant type of nonprofit and voluntary organization in Canada (Gumulka, Barr, Lasby, & Brown-lee, 2005), and, it is vital that researchers recognize the critical, and often contradictory, social roles that these organizations are expected to perform. Community sport is both lauded as a progressive force of individual and community development (Sport for Development and Peace, International Working Group [SDP IWG], 2006) and criticized for reproducing race and class-based stereotypes that marginalize Aboriginal peoples (Canadian Heritage, 2005). Added to these challenges is the fact that sport leaders are expected to negotiate conflicting interests and unequal power relations (see Forester, 1989) while relying on a very limited body of research in which to guide their work in designing, delivering and facilitating culturally relevant sport programs for Aboriginal youth (see Forsyth, Heine & Halas, 2007; Maskawachees Declaration, 2000). Positioned within a transdisciplinary theoretical framework and guided by principles of indigenous research (Schnarch, 2004; Wilson, 2008), I conducted a multi-layered community-based study with sport leaders and youth participants at the Winnipeg Aboriginal Sport Achievement Center (WASAC), a successful urban Aboriginal sport organization in Manitoba, Canada. Building on similar research in the area of culturally relevant physical activity and education (e.g., Carpenter, 2009; Forsyth et al., 2007), the purpose of my research was to examine the politics and praxis of culturally relevant sport education (CRSE) – specifically, program planning and leadership practices - as an alternative to deficit-based and culturally inappropriate sport programs for urban Aboriginal youth. Findings reveal that WASAC leaders utilize a complex set of explicit and tacit cultural teachings rooted within a context- and relationship-based approach to program planning and facilitation. Findings also indicate that culturally relevant sport leadership practices are strongly related to the personal, experiential and cultural background and knowledge of sport leaders. The study concludes by suggesting that sport leaders who understand the cultural landscape of urban Aboriginal youth and utilize critical self-reflexive practices are more likely to recognize and build upon the resilience of urban Aboriginal youth while proactively responding to the complex challenges that shape the lives of youth.

Community sport organizations (CSO) are the most predominant type of nonprofit and voluntary organization in Canada (Gumulka, Barr, Lasby, & Brown-lee, 2005), and, it is vital that researchers recognize the critical, and often contradictory, social roles that these organizations are expected to perform. Community sport is both lauded as a progressive force of individual and community development (Sport for Development and Peace, International Working Group [SDP IWG], 2006) and criticized for reproducing race and class-based stereotypes that marginalize Aboriginal peoples (Canadian Heritage, 2005). Added to these challenges is the fact that sport leaders are expected to negotiate conflicting interests and unequal power relations (see Forester, 1989) while relying on a very limited body of research in which to guide their work in designing, delivering and facilitating culturally relevant sport programs for Aboriginal youth (see Forsyth, Heine & Halas, 2007; Maskawachees Declaration, 2000). Positioned within a transdisciplinary theoretical framework and guided by principles of indigenous research (Schnarch, 2004; Wilson, 2008), I conducted a multi-layered community-based study with sport leaders and youth participants at the Winnipeg Aboriginal Sport Achievement Center (WASAC), a successful urban Aboriginal sport organization in Manitoba, Canada. Building on similar research in the area of culturally relevant physical activity and education (e.g., Carpenter, 2009; Forsyth et al., 2007), the purpose of my research was to examine the politics and praxis of culturally relevant sport education (CRSE) – specifically, program planning and leadership practices - as an alternative to deficit-based and culturally inappropriate sport programs for urban Aboriginal youth. Findings reveal that WASAC leaders utilize a complex set of explicit and tacit cultural teachings rooted within a context- and relationship-based approach to program planning and facilitation. Findings also indicate that culturally relevant sport leadership practices are strongly related to the personal, experiential and cultural background and knowledge of sport leaders. The study concludes by suggesting that sport leaders who understand the cultural landscape of urban Aboriginal youth and utilize critical self-reflexive practices are more likely to recognize and build upon the resilience of urban Aboriginal youth while proactively responding to the complex challenges that shape the lives of youth.

In this thesis, in which I use the stand-alone paper format, I employ a Foucauldian lens to examine Alberta’s Future Leaders (AFL), an Aboriginal youth leadership development program. In the first paper, I identify how power relations shape AFL, including its ambitions and struggles towards developing sustainable programming. In the second paper, I examine AFL’s cross-cultural approach to mentorship and the ways in which failing to address issues of culture (re)produces colonial relations of power. Overall, my findings highlight the importance of recognizing and problematizing the power relations at work within Aboriginal youth leadership development initiatives.

In this thesis, in which I use the stand-alone paper format, I employ a Foucauldian lens to examine Alberta’s Future Leaders (AFL), an Aboriginal youth leadership development program. In the first paper, I identify how power relations shape AFL, including its ambitions and struggles towards developing sustainable programming. In the second paper, I examine AFL’s cross-cultural approach to mentorship and the ways in which failing to address issues of culture (re)produces colonial relations of power. Overall, my findings highlight the importance of recognizing and problematizing the power relations at work within Aboriginal youth leadership development initiatives.

In this thesis, in which I use the stand-alone paper format, I employ a Foucauldian lens to examine Alberta’s Future Leaders (AFL), an Aboriginal youth leadership development program. In the first paper, I identify how power relations shape AFL, including its ambitions and struggles towards developing sustainable programming. In the second paper, I examine AFL’s cross-cultural approach to mentorship and the ways in which failing to address issues of culture (re)produces colonial relations of power. Overall, my findings highlight the importance of recognizing and problematizing the power relations at work within Aboriginal youth leadership development initiatives.