As a relatively recent phenomenon, the increasing overrepresentation of Aboriginal persons in both the child welfare and criminal justice systems is of critical importance to the field of social work. As social control systems, how do social workers contribute to or mitigate against overrepresentation as contemporary colonialism? What can social work professionals who themselves have been through these systems add to our social work discourse? A sample of fifteen Aboriginal social workers who had as youth been in either one or both of these systems were interviewed with respect to: what they found was helpful or unhelpful in their interactions as youth with social workers, why they subsequently chose social work as a career, the supports and barriers they encountered along their career path, and the difference their experiences had for their own professional practice. Using structural social work theory, overrepresentation as a contemporary colonializing process was re-conceptualised as structural violence. Institutional Ethnography (IE) and Hermeneutic Phenomenology were used to explore how these neo-liberal ruling relations are produced, maintained, and potentially deconstructed. The findings from this unique population have implications for decolonizing social work practice, education, and research.

Cette étude qualitative porte sur les représentations et les pratiques des futurs psychoéducateurs québécois quant aux situations de punitions corporelles et d’abus physiques rencontrés dans leur pratique professionnelle. Elle permet de s’y intéresser d’abord de manière générale, puis de manière spécifique en abordant la pratique professionnelle en contexte interculturel, soit auprès de familles issues des communautés noires. Les communautés noires sont surreprésentées au sein des systèmes de protection de la jeunesse au Québec, au Canada et ailleurs. À Montréal, elles sont surtout signalées par des professionnels oeuvrant auprès de ces familles, mais l’évaluation mène plus souvent à la fermeture des dossiers que pour les autres groupes ethnoculturels. Il apparaît donc essentiel de s’intéresser aux représentations et aux pratiques des professionnels afin d’éclairer le soutien offert aux familles et l’éventuelle décision de signalement. Un total de vingt-trois étudiants universitaires de deuxième cycle ont pris part à des entretiens de groupe semi-dirigés. Une analyse thématique à catégorisation mixte a par la suite été réalisée. Les résultats mettent de l’avant que les futurs psychoéducateurs rencontrés entretiennent une attitude défavorable à l’égard de l’utilisation de la punition corporelle. Toutefois, leur niveau de tolérance et de compréhension à cet égard est nuancé selon diverses caractéristiques des situations évoquées. L’ajout de la composante culturelle constitue un élément de compréhension supplémentaire qui peut avoir une influence sur leurs pratiques professionnelles. Enfin, la discussion propose des réflexions en lien avec la place à accorder à la culture dans l’intervention et le malaise qui caractérise la pratique professionnelle dans un tel contexte. / This qualitative study looks at the representations and practices of Quebec future psychoeducators in situations of corporal punishment and physical abuse encountered in their professional practice. The study begins by examining the topic generally and then explores it more specifically when the family belongs to a Black community. Black communities are overrepresented in the child protection systems in Quebec, elsewhere in Canada and in other countries. In Montreal, members of these communities are reported mainly by professionals working with them. It would therefore appear essential to take a closer look at professionals’ representations and practices in order to shed light on the support offered to families and the decision to report them or not. 23 master’s-level university students took part in semistructured group interviews. A thematic analysis was then conducted using a mixed-categorization approach. Results suggest that the future psychoeducators surveyed are against the use of corporal punishment, but that their level of tolerance and understanding in this regard depends on various characteristics of the situations described. The cultural component is an additional factor that can help in understanding and that can have an influence on their professional practices. Finally, the discussion offers reflections about the place to be given to culture in the intervention and the unease that characterizes professional practice in such a context.

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

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