The majority of black South Africans utilize the services of indigenous healers and the new National Health Plan for South Africa makes provision for cooperation between the healers and formal health practitioners. The purpose of this study was to determine the role played by indigenous African healers in the prevention of diseases and the promotion of health, and to design a model which will provide guidelines for cooperation between indigenous healers and formal health workers. This study was ethno-medical, contextual, exploratory and qualitative. It was designed to look into the health care of a specific cultural group to explore in depth the experiences of indigenous healers in providing health care within their cultural context. Data was collected by individual free-type interviews from indigenous African healers, users of formal health services and by observation. It was found that there is dual utilization of both formal and indigenous health service systems by clients. A specific culbrral terminology relating to health was found to be used. Such terminology could result in communication gaps and breakdowns if not known to or used by formal health workers. The findings show that cultural beliefs are still strongly adhered to. These were found to influence the life-styles and health maintenance behaviour of a cultural group. The fmdings show that divination fonns the core of health assessment and health-problem diagnosis. It was found that no health problem could be attended to without first going through a divination session. The findings also show involvement of indigenous healers in primary health care workers at first contact levels of prevention in the field of paediatric preventive care. Diarrhoea and vomiting in children was found to be the preventable disease in which healers specialize. Infertility and impotence were found to be conditions taken to healers for treatment. Other sexually transmitted diseases as well as culture-bound syndromes treated by indigenous healers were found in this study. The use of rituals and rites of passage and the involvement of ancestors were found to form part ofholistic health care. The fmdings show the willingness of healers to collaborate with formal health workers. A model is designed to guide the process of collaboration. / Health Studies / D. Lit. et Phil. (Advanced Nursing Sciences)

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

Family resilience is the ability of a family to rebound from adversities, often stronger than before. To be knowledgeable on the characteristics and processes that render individuals and their families resilient, contribute to family well-being. Using a qualitative research approach and an interview guide, the researcher focused on developing a better understanding of the manifestation of family resilience as part of a family’s ability to adapt to changing circumstances and life in its dynamic form. Family resilience as an interactive process over time, normalizes resilience as part of the day to day living of the family and its members, including the young and the old. The domains of family resilience are, organizational patterns, adaptability, protective processes (including family risks, family strengths and protective/buffering factors), communication processes and family belief systems that, in synergy with one another, render families resilient. The research results confirmed the presence of characteristics and processes of family resilience amongst social work client families in South Africa. Depending on the challenges families my face, all families are either more resilient or less resilient. The latter most often needing additional support, such as social work intervention. South African policies should be family-focused and urge for a strengths-based approach towards enhancing family resilience and ultimately family well-being. Service providers need to give recognition to the fact that all families have challenges that need to be faced, but that families also have strengths to be drawn-upon to address and overcome these challenges. This implies that social work interventions that impact on the lives of families, should be rendered from a family resilience perspective and strengths-based approach, with the family as focal point for service delivery. / Social Science / M.A. (Social Work)

Family resilience is the ability of a family to rebound from adversities, often stronger than before. To be knowledgeable on the characteristics and processes that render individuals and their families resilient, contribute to family well-being. Using a qualitative research approach and an interview guide, the researcher focused on developing a better understanding of the manifestation of family resilience as part of a family’s ability to adapt to changing circumstances and life in its dynamic form. Family resilience as an interactive process over time, normalizes resilience as part of the day to day living of the family and its members, including the young and the old. The domains of family resilience are, organizational patterns, adaptability, protective processes (including family risks, family strengths and protective/buffering factors), communication processes and family belief systems that, in synergy with one another, render families resilient. The research results confirmed the presence of characteristics and processes of family resilience amongst social work client families in South Africa. Depending on the challenges families my face, all families are either more resilient or less resilient. The latter most often needing additional support, such as social work intervention. South African policies should be family-focused and urge for a strengths-based approach towards enhancing family resilience and ultimately family well-being. Service providers need to give recognition to the fact that all families have challenges that need to be faced, but that families also have strengths to be drawn-upon to address and overcome these challenges. This implies that social work interventions that impact on the lives of families, should be rendered from a family resilience perspective and strengths-based approach, with the family as focal point for service delivery. / Social Science / M.A. (Social Work)