Indigenous ontology, international law and the application of the Convention to the over-representation of Indigenous children in out of home care in Canada and Australia

Blackstock, Cindy; Bamblett, Muriel; Black, Carlina

doi:10.1016/j.chiabu.2020.104587

Cited by 33 publications

(26 citation statements)

References 9 publications

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“…Stories that are built around culturallyinformed notions of personhood that link the individual to the community (both past and present), and to the land and broader environment (Berkes & Ross, 2013;Blackstock et al, 2020;Kirmayer et al, 2012;Martin Hill, 2009) can further support this holistic view of health. Key resilience components can include culture (Kirmayer et al, 2012;Kirmayer & Valaskakis, 2009), language (Aguilera & LeCompte, 2007), personal agency (Blackstock et al, 2020;Kirmayer et al, 2012), and personal practices such as daily recital of the Thanksgiving address (Onhenton Kariwahtekwen), attending Longhouse and other ceremonies, respecting reciprocal relationships (e.g., carbon dioxide and oxygen exchange between trees and individuals), and community as relational where responsibilities are understood to the self and the others. It is important to consider these different key resilience components in the co-creation of an mHealth app for Indigenous youth, in order to encourage 'coming together to have a good mind' as when we help current youth, we are assisting the next seven generations of youth.…”

Section: Resilience: Haudenosaunee Perspectivementioning

confidence: 99%

“…Indigenous worldview is expansive through space and time, reflecting a humble view of self in the evolution of the universe, where children are the most sacred members (Blackstock et al, 2020). With the view of becoming ancestors to future generations, there is an investment in children and youth acquiring 'knowledge credentials' in regard to culture.…”

Section: Personal Agency and View Of Selfmentioning

confidence: 99%

“…From children to youth, opportunities to practice self-agency are supported and guided by Elders and the community. Selfdetermination, as a concept, is foundational to achieving respectful relations (Blackstock et al, 2020). The trajectory of research on mobile apps for mental health can be described as focusing on non-Indigenous apps as applied to Indigenous youth populations with specific psychological symptomatology (e.g., suicidality, anxiety, substance misuse) to co-creation of apps to focus on resilience.…”

Section: Personal Agency and View Of Selfmentioning

confidence: 99%

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The Use of Mobile Applications to Support Indigenous Youth Wellbeing in Canada

Noronha

Hill

Hill³

et al. 2021

IJCAR

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In Canada, Indigenous youth have remained resilient despite being confronted with a wide range of structural and systemic risks, such as long-lasting boil water advisories, over-representation in the child welfare system, and injustices related to land treaties. As people of the land, all disruptions to ecological health are a disruption to personal and community holistic health. Land-based activities and cultural continuity strengthen pathways of perseverance for Indigenous youth (Toombs et al., 2016). For youth, cultural self-expression and personal agency are enhanced with digital platforms, which are well-suited to Indigenous people’s strengths in art, music, and oral forms of passing on knowledge. The field of mental health has turned to e-supports such as mobile applications (apps) that can provide easy-to-access intervention, when needed. To date, resilience interventions have received comparatively less attention than the study of resilience factors and processes. It is timely to review the extant literature on mental health apps with Indigenous youth as, currently, Indigenous apps are in early research stages. Critically reviewing work to date, it is argued that an inclusive and expansive concept of resilience, coherent with Indigenous holistic health views, is well-positioned as a foundation for collaborative resilience app development. To date, few mental health apps have been researched with Indigenous youth, and fewer have been co-constructed with Indigenous youth and their community members. The current literature points to feasibility in terms of readiness or potential usage, and functionality for promoting an integrated cultural and holistic health lens. As this effort may be specific to a particular Indigenous nation’s values, stories, and practices, we highlight the Haudenosaunee conceptual wellness model as one example to guide Indigenous and non-Indigenous science integration, with a current project underway with the JoyPopTM mHealth app for promoting positive mental health and resilience.

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Section: Resilience: Haudenosaunee Perspectivementioning

confidence: 99%

Section: Personal Agency and View Of Selfmentioning

confidence: 99%

Section: Personal Agency and View Of Selfmentioning

confidence: 99%

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The Use of Mobile Applications to Support Indigenous Youth Wellbeing in Canada

Noronha

Hill

Hill³

et al. 2021

IJCAR

View full text Add to dashboard Cite

show abstract

“…Rates of success across indicators on health, well-being, and poverty are worse for Indigenous children in Canada (UNICEF, 2017;Macdonald & Wilson, 2013). Canada's legislative framework favours a Western approach to child well-being and undermines Indigenous perspectives which disadvantage Indigenous children, leaving them more vulnerable to lacking basic needs and a swath of other rights (Blackstock et al, 2020).…”

Section: Canada Child-rights Overviewmentioning

confidence: 99%

Child Rights Education - Building Capabilities and Empowerment Through Social Constructivism

Manion

Jones²

2020

Can J Child Rights

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Children have the right to a voice, to education and to education about their rights, as outlined in Article 12 and Article 29 of the United Nations Convention on the Rights of the Child. Child rights-based education can support children to be empowered with critical agency and exposed to connection to the wider world, better equipping them to become young global citizens and act in ways that demonstrate empathy and commitment to diversity, dignity, and equality. To obtain this goal, education systems must be aligned to foster these attributes and empower children to develop and exercise the capabilities that will best serve them in childhood as well as adulthood. This paper considers how we can support the empowerment and capabilities development of children through child rights-focused education using an integrated framework of empowerment, capabilities (Sen, 1999), and social constructivist (Vgotsky, 1978) education. Building on the foundations laid in the development and evolution of children’s rights, setting out the theoretical underpinnings and drawing on a case study of a rights-based education project, this paper will consider how rights-based education can be feasible and beneficial.

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“…Aboriginal and/or Torres Strait Islander People are overrepresented throughout the Australian criminal justice system in every State and Territory (Behrendt, Cunneen, Libesman, & Watson, 2019;Blastock, Bamblett, & Black, 2020). According to the Australian Institute of Health and Welfare (AIHW, 2018, p. 3) in 2016, Aboriginal and/or Torres Strait Islander young people, aged between 10 to 24 years of age, made up around 5% of the total Australian youth population.…”

Section: Introductionmentioning

confidence: 99%

Understanding the Social and Emotional Wellbeing of Aboriginal LGBTIQ(SB)+ Youth in Victoria’s Youth Detention

Phelan

Oxley

2021

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Aboriginal youth are overrepresented within Victoria’s criminal justice system (Cunneen, 2020). Aboriginal and Torres Strait Islander youth are diverse people with diverse needs: It is imperative to understand what those needs are and how they can be supported within Victoria’s youth justice centres. Research has identified that Aboriginal youth in Victoria’s justice system have higher rates of psychopathology (Shepherd et al., 2018), higher rates of recidivism (Cunneen, 2008), higher pre-custody rates and post-release rates of substance abuse (Joudo, 2008) and lower rates of rehabilitation (Thompson et al., 2014) than non-Indigenous counterparts. It is critical to explore how the Victorian youth justice system identifies and implements the provision of services that consider lesbian, gay, bisexual, transgender, intersex, queer, sistergirl and brotherboy (LGBTIQSB+) identities of Aboriginal youth in custody. This is because additional levels of systemic disadvantage, discrimination, stigma, and social exclusion that impact LGBTIQ+ youth specifically (Cunneen, Goldson, & Russell, 2016) as well as Aboriginal identity, further compound and jeopardize the social and emotional wellbeing of those embodying intersectional identities. This article will examine the services available to Aboriginal LGBTIQSB+ youth in the Victorian criminal justice system. Aboriginal, Torres Strait Islander, Indigenous and First Nations People will be used interchangeably throughout this document.

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Indigenous ontology, international law and the application of the Convention to the over-representation of Indigenous children in out of home care in Canada and Australia

Cited by 33 publications

References 9 publications

The Use of Mobile Applications to Support Indigenous Youth Wellbeing in Canada

The Use of Mobile Applications to Support Indigenous Youth Wellbeing in Canada

Child Rights Education - Building Capabilities and Empowerment Through Social Constructivism

Understanding the Social and Emotional Wellbeing of Aboriginal LGBTIQ(SB)+ Youth in Victoria’s Youth Detention

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