The purpose of this study has been to explore the experience of parents who were part of the Aboriginal Justice Inquiry–Child Welfare Initiative (AJI-CWI). This restructuring of the child welfare system in Manitoba was the first of its kind in Canada. To date, no research has been done which explores the clients’ experience of this restructuring. This research was done using an Indigenous perspective and a qualitative and quantitative methodology and case study. Three themes were identified and discussed: Love, Trust, and Trauma. The research findings suggest that the AJI-CWI was an important and necessary change to the child welfare system for Aboriginal people in Manitoba. However, systemic issues which have been in existence since before the restructuring occurred, continue to affect the way in which child welfare services are delivered. Recommendations for child welfare practitioners, future research, policy, and education are discussed.

This research study considers the experiences of nine Aboriginal child welfare workers who worked in five remote communities. The purpose was to describe some of their child welfare practices. This qualitative study included the oral tradition and story telling techniques of the Indigenous paradigm. The study explored three general areas of interest: residence and employment in ones' community of origin, the availability of resources and supports for child welfare practice, and knowledge and application of traditional Aboriginal cultural methods. These areas were explored in work done within the children in care, child protection and family services programs in child welfare. All the workers used both conventional and non-conventional methods of child welfare practice in their respective communities. Child welfare is a difficult practice under any circumstance, and this study indicates that workers often tackle complex issues with very few resources or supports. Child placement is a growing concern and the lack of culturally appropriate services results in Aboriginal children experiencing a disconnection not only from their family, but also from the community and culture of their birth. Traditional Ojibway culture was known to many of the participants. Although there were exceptions, the application of cultural practices was most often limited to working with the extended family and private arrangement placements. This exploratory study raises some implications regarding the following: Child welfare may be responsible for the transmission of cultural knowledge to children in care. Should Aboriginal agencies provide tutorials on colonization as part of the intervention with families? These are issues that require further research.

Though there has been substantial research on poverty and inequality in Canada, the issue of Aboriginal poverty and inequality has not yet been examined in a systematic manner. The issue has been discussed, in some cases, as a part of the overall poverty profile, and mostly analysed in a cross-sectional manner. A complete and methodical study of Aboriginal poverty and inequality that allows behaviour of poverty and inequality to be analysed over time remains to be initiated. In order to get a comprehensive comparative picture of Aboriginal income poverty and inequality in Canada, the research measures off-reserve Aboriginal and non-Aboriginal income poverty and inequality for the period 1996-2007 and compares the results for off-reserve Aboriginal and non-Aboriginal population groups. For measurement purposes Statistics Canada’s low income cut-offs are considered as poverty lines. Several commonly known along with some axiomatically correct poverty indices such as Headcount Ratio, Income Gap Ratio, Poverty Gap Index, Foster-Greer-Thorbecke Index, Sen Index and some modifications of the Sen Index such as the Sen-Shorrocks-Thon (SSTO) Index are used. The Gini coefficient is used as the measure of inequality. Both pre-tax and post-tax incomes are considered. Though a substantial decline in off-reserve Aboriginal poverty is recorded by most of the poverty indices by early 2000s, off-reserve Aboriginal poverty remains higher than non-Aboriginal poverty. After the decline, these off-reserve Aboriginal poverty indices remain stable and show some decline from mid-2000s onwards. Income inequality among the non-Aboriginal population remains stable throughout the period whereas off-reserve Aboriginal income inequality shows a slightly increasing trend in the 2000s. According to the breakdown of the SSTO Index, the decline in off-reserve Aboriginal poverty is mainly due to decline in the headcount ratio.

In an effort to atone for almost two centuries of mishandling, and faced with ballooning urban Aboriginal populations, many of Canada’s governments and educational institutions have adopted policies to encourage the integration of Aboriginal perspectives in schools. Realizing that their efforts can only be given life by teachers, this study explores the perceptions of eight teachers integrating Aboriginal perspectives into their Grade 10 ELA classes in the Buffalo Stone School Division (pseudonym used). Interviews conducted with the teachers explored how personal, contextual and institutional realities have shaped the perceptions that the teachers bring to their practice.

Aboriginal peoples are the fastest growing population in Canada. Over half of the Aboriginal population is under the age of 24, yet the voices of Aboriginal young adults are absent within the literature. Aboriginal young adults, between the ages of 18 and 24, are two to three times more likely to be unemployed than their non-Aboriginal counterparts. Very little is known about the career-related experiences of Aboriginal young adults, even less is known about how their identity as an Aboriginal person affects these experiences. This study employs a narrative inquiry method to explore the work-life narratives of Aboriginal young adults living in Toronto. Results identified three metathemes that employers have in regards to cultural identity for Aboriginal youth. These themes are: cultural respect in the workplace, racism and oppression in the workplace, and inspiring youth. Limitations, implications and future research directions are discussed.

No description available.

There is research to support the existence of an over representation of Aboriginal children in the care of child and family services agencies in Manitoba. This issue presents many challenges in providing culturally appropriate foster care in order to promote the well-being and self-identity of Aboriginal children in care. The majority of these children are placed in non-Aboriginal foster homes. This study explored the experiences of non-Aboriginal foster parents in order to better understand their experiences and the services and supports necessary in providing culturally appropriate care to children from remote First Nations communities. A qualitative research design based on a phenomenological approach was utilized. Significant themes that emerged through the study were the foster parents’ motivations to foster and the challenges they face. Other significant themes are their perceptions of the services and supports available to them, and future resources that would assist them to provide care to children from remote First Nations communities. The results of the study indicate that the non-Aboriginal foster parents were culturally receptive and willing to provide culturally sensitive care to children from remote First Nations communities. The study results suggest that there needs to be further research exploring the motivations, roles, and responsibilities of foster care providers. By gaining a better understanding of their motivations, perceived roles and responsibilities, foster care agencies may be better informed when designing recruitment, retention strategies, and training for foster care providers in cross cultural foster care.

The main purpose of this study was to determine if Aboriginal people prefer goals of education that reflect an Aboriginal or Western perspective in education. In order to do this Aboriginal goals of education first had to be compiled. This study also investigated perspective differences within the Aboriginal community itself. The sub-categories of people in this study were: i) generational (age) differences; ii) level of education differences; and iii) gender differences.The study was conducted in the Aboriginal communities of La Ronge, Montreal Lake and Timber Bay, Saskatchewan. Fifteen respondents were of Cree ancestry. One respondent was of Dene ancestry. There were eight men and eight women. The respondents were asked to rank a mix of Aboriginal goals of education and Saskatchewan Education goals of education. They were then interviewed to ascertain the reason(s) for their choices. The ranking exercise and the interview were equally important features of this study. It was concluded that Aboriginal people would choose Aboriginal goals of education when given the opportunity. The reasons for their choices seem to be rooted in their past experiences and their hopes that their children will have a culturally more beneficial andsuccessful experience. It was also concluded that a Western perspective in education has not completely been discounted.

The purpose of this study was to examine Anishinaabe identity development for school success. A group of six Elder’s, also known as Knowledge Keepers shared their life experiences that are integral to Mino Pimatisiwin – a good way of life for Anishinaabe people. The Elders that participated in this study are gifted with Indigenous knowledge in language, history, culture and a connection to the land/community. At a personal level and as an Anishinaabe person, this study was significant to me because my life foundation was embedded in an Anishinaabe worldview from birth. Dibaajimowin or storytelling was a big part of the learning process therefore; I utilized an Indigenous methodology of Dibaajimowin to share the stories of the Elders, which demonstrated a positive worldview, with meaningful exemplars despite the negative experience of attending residential school and government policies. The stories, which reflected cultural practices of the Anishinaabe Elders, provided lessons about the past and present, and insight into the future direction needed in education to support Aboriginal students. This study revealed the importance of the interconnected relationships of family, community and the environment, as key elements in developing cultural identity. The Elders also identified that balance is needed for Mino-Pimatisiwin known as a good life to live in the realm of two worlds (Anishinaabe and Western). This ideal needs to be extended into the classroom and school so the teachers can build upon the interconnected relationships through program planning and creating an engaging environment that validates an Aboriginal worldview

Type 2 diabetes mellitus (T2DM) is recognized as a worldwide epidemic that is particularly problematic among indigenous populations. Canada’s Aboriginal population experiences rates of T2DM up to 5.3 times higher than the non-Aboriginal population. Stress plays a role in both the development and maintenance of T2DM and stress is prevalent in the commonly disadvantaged Aboriginal population. I hypothesized that, due to its stress reduction effects, a mindfulness-based intervention (MBI) could lead to health improvements for Aboriginal adults with T2DM. I also proposed that an MBI would be appropriate for, and acceptable to, Aboriginal people whose healing traditions incorporate aspects of mind, body, and spirit and conducted a mixed methods investigation to determine the effectiveness, acceptability, and suitability of an MBI in Aboriginal adults with T2DM. I recruited participants from urban and rural centres in Manitoba, Canada who took part in an 8-week, mindfulness intervention. Effect sizes and the results of a repeated measures analyses of variance revealed that participants (N = 11) experienced significant and clinically important reductions in blood sugar and blood pressure as well as improvements in emotional health. A thematic analysis on the qualitative data obtained through semi-structured interviews revealed that the participants overcame several challenges to participate, valued the lessons, practices, and perceived benefits of the program, and found the MBI culturally acceptable. Taken together the results support the feasibility of an MBI for Aboriginal adults with T2DM, making it a promising alternative for improving the health and lives of many Canadians.