Made available in DSpace on 2015-04-11T13:59:36Z (GMT). No. of bitstreams: 1 Rosilene Pereira.pdf: 5079057 bytes, checksum: 6df9a785831dbce53c829c461b567a45 (MD5) Previous issue date: 2013-03-22 / Este trabalho trata dos processos de compartilhamento de conhecimentos na criação de gente na região do Alto Rio Negro, focando o período de 0 a 12 anos. Este é um tema pouco explorado na região, apesar de ser importante para compreendermos, entre outros aspectos, a dinâmica das relações de redes entre parentes que marcam a permanência de laços de parentesco da região do Alto Rio Negro. As análises partiram de meu acervo pessoal (diários, anotações diversas, gravações de entrevistas, caderno de campo) elaborado na fase kamuen, passagem de criança para adulta; e da exegese dos bharceyé, ação de proteção extremamente importante que acompanha os Waíkhana desde o nascimento; khenonõ-yurhíá, aconselhamento, importante recurso dos velhos para formação quando crianças; kirtí, narrativas curtas, criadas a partir de uma dada ocorrência durante a pesca, a caça, roça, entre outros afazeres; e, por fim, conversas com minha família Waíkhana e Arapaço. A construção dos conhecimentos de uma criança ocorre coletivamente, mas individualizado no grupo social de parentes. As crianças convivem com os pais, ficam pequenas temporadas com as avós e avôs, tios, tias e outros membros da rede de parentes. Essa circulação temporária permite que elas convivam e compreendam outros saberes tais como: novas espécies de mandioca, pontos de capturas de peixes e insetos. Os conhecimentos compartilhados são múltiplos, com algumas singularidades nos bharceyé, nos kirtí, criação dos utensílios domésticos, atividades do cotidiano familiar, entre as quais seleção de sementes e plantas para cultivo. Assim são construídos e circulados os saberes.

The United States of America was founded on imperialist ideals that favoured European protestant values and blood. Meanwhile the Native peoples of the lands on which the very country was founded were treated as a “problem”. In times of conflict children are often the most vulnerable group, suffering great trauma and distress. This paper has outlined the origins of policies that would exploit and traumatise Native American children by removing them from their families, effectively violating their rights. Evidence is presented through historical analysis that these practices are so ingrained in the American political system that is was with relative easy that contemporary policies were passed, that would violate the human rights of Indigenous blooded immigrant children by forcibly separating them from their parents and subjecting them to subhuman conditions in migrant detention centers along the US-Mexico border.

Within the journey of self-determination, Indigenous Peoples are creating various systems that reflect their ways of knowing and being. Mi’kmaq Family & Children Services is such an agency, however, it is mandated to use provincial legislation, guidelines and policies that are deeply rooted in western ways of knowing. This thesis explores how to assess and mitigate risk from a Mi’kmaq perspective. Mi’kmaq social workers, who have experience assessing risk and developing plans to mitigate it, were interviewed regarding their perspectives on what needs to be considered when creating a model of assessment for Mi’kmaq families. Storytelling methodology was used for interviewees to share broadly what they felt as necessary aspects to incorporate into the assessment and mitigation processes. As the researcher I analyzed the interviews for themes and ideologies that would be necessary to consider when assessing risk and creating tools that assist with this process. Four open ended questions were provided to interviewees as a guideline for this exploration. They are: What do you believe the concerns, challenges and/or strengths of the current risk assessment model are when you are assessing the risk of Mi’kmaq children and youth? From your knowledge of Mi’kmaq ways of knowing and being what do you think a Mi’kmaq risk assessment would/could/should look like? Is risk assessment the right term for this work, or are there other words that best describe the work that we do from your knowledge of Mi’kmaq ways of knowing and being? What are the opportunities a Mi’kmaq risk assessment could offer Mi’kmaq communities? Due to Covid 19 restrictions the interviews had to occur by phone. They averaged one hour in duration. Interviewees agreed to be recorded, and following the interviews I transcribed the interviews. The transcription was given to each participant to review, edit and revise. The transcription was then formatted into a narrative format and each participant was given a name from the Seven Directions, with a pronoun being used to maintain anonymity. This narrative was given to each interviewee to review, edit and revise.
 The research found the following themes: ongoing cultural competence training is needed; the effects of residential school and other assimilation/oppressive tactics, not only affected Mi’kmaq lives in the past but continues to affect them currently; due to this, trauma informed and strength based practice, that is collaborative, is essential. Interviewees stressed the importance of using tools, such as risk assessments, that are more reflective of, and uphold a collaborative process, which holds up Indigenous epistemology, ontology, and axiology. This includes practices such as, the Medicine Wheel, Seven Sacred Teachings, reciprocity, reflection, circular thinking, use of Medicines and various Spiritual practices. / 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 explores the phenomenon of Indigenous/non-Indigenous allyship. In this thesis, Indigenous child welfare leaders were interviewed regarding their perspectives on allyship and were asked to identify non-Indigenous leaders whom they consider allies. Through a storytelling methodology, these non-Indigenous leaders were interviewed regarding their journeys to allyship. As the researcher I employed thematic analysis of the interviews conducted to determine if there are patterns that suggest a process through which a non-Indigenous person becomes an ally. Analysis of the literature and the interviews conducted suggest critical processes that non-Indigenous leaders have undergone, and comprise a series of steps, in the journey to allyship. The research questions addressed in this thesis are: (1) Are there process patterns or themes that emerge with the phenomenon of allyship? (2) Is there a framework that can be identified that can inform a settler leader’s journey to becoming an ally? The research findings suggest that there are essential process patterns that emerge with the phenomenon of allyship. Further, the findings suggest there is danger in suggesting a sequential or linear process for this journey of head, heart and spirit. / Graduate / 2020-12-19

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

En collaboration avec Anita Rousselot Dir. adj. SSS, Inf., B. Sc. chef en soins de 1ère ligne du Centre de Santé et des Services Sociaux de Pessamit / Les populations autochtones doivent avoir des ressources pour la petite enfance culturellement sécurisantes, qui soient respectueuses de l’identité culturelle des autochtones, qui visent l’équité et promeuvent l’autonomisation, car la colonisation a créé dans ces populations une méfiance due au racisme et à la discrimination vécus. Dans la communauté de Pessamit, située sur la Côte-Nord du Québec, une étude qualitative descriptive a été réalisée. Dans une perspective de « sécurisation culturelle » et d’acceptabilité des soins, le but de cette étude était d’explorer les barrières et les facilitants influençant la participation et l’engagement des familles autochtones avec des enfants âgés de 0-5 ans dans les ressources de la communauté. Quinze entrevues semi-dirigées ont été réalisées. De l’analyse thématique se dégagent divers thèmes comme « les défis liés à la parentalité avec un enfant », « le soutien des proches et de la famille » et « le développement personnel des parents ». Plusieurs barrières ont été identifiées, entre autres, « la méconnaissance et le manque de cohérence » et « les besoins non comblés ». Nombreux facilitants ont également été relevés comme « les services accueillants et sécuritaires » et « la disponibilité et l’accessibilité des intervenants et des ressources ». Une des recommandations était une table de concertation pour la petite enfance afin de développer et de renforcer les ressources communautaires pour les familles. Ces nouvelles connaissances aideront le centre de santé de Pessamit à promouvoir la participation et l’engagement des familles dans les ressources. / Indigenous peoples need to have culturally safe early childhood resources (i.e., respect the cultural identity of the indigenous peoples and promote empowerment and equity), since these populations have significant mistrust due to a long history of racism and discrimination associated with colonization. In Pessamit, an Indigenous community located on the North Coast of Québec, a descriptive qualitative study was conducted. Using the perspectives of cultural safety and acceptability of care, the aim of this study was to explore the facilitators and barriers of Indigenous families with children 0 to 5 years old participating and engaging in the community’s early childhood resources. Fifteen semi-structured interviews were conducted. Using thematic analysis various themes were identified, such as “the challenges of parenthood with a child”, and “support from friends and family” “the personal growth of parents with a child”. Several barriers were named, including “lack of knowledge and consistency” and “unmet needs”. Many facilitators were also named like the “friendly and safe services”, and “the availability and the accessibility of care-providers and resources”. One key recommendation made was to implement an early childhood round Table to further develop and strengthen the community resources for young families. This new knowledge will help the Pessamit Health Centre to promote the participation and engagement of families in the community’s early childhood resources.