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INTRODUCTION: Abraham Maslow created one of the most enduring psychological constructs, the hierarchy of needs. Maslow, himself, did not create the oft-shown pyramid but it is the image that comes to mind when the construct is mentioned. There have also been reports that Maslow's work fails to give due credit to the Blackfoot peoples of Southern Alberta for their seminal contribution to the hierarchy. There is a vibrant debate in the literature and in public spaces regarding this. Such a debate may not matter as Maslow's construct does not represent Blackfoot philosophy. Hierarchical needs of understanding are not representative of their world view and the place of self-actualisation is very contrary to Maslow's understanding. Maslow's own writings do not support the notion that Blackfoot knowledge influenced him greatly in respect of the construct. In concert with the Elder knowledge keeper in the project, we explore the history of Maslow and the Blackfoot people along with knowledge held by Elder wisdom. APPROACH: The article concludes by suggesting that Blackfoot ways of knowing represent their own views and that Maslow's hierarchy has never been their understanding. IMPLICATIONS: Social workers are, thus, invited to critically assess the theories used in practice and their relevance and validity for the populations engaged in their work. [ABSTRACT FROM AUTHOR]

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INTRODUCTION: The article challenges the current interpretation of Attachment Theory (AT) which favours placement of Indigenous children in non-Indigenous homes. Historical attempts to assimilate Indigenous populations are examined in relation to ongoing assimilation within child intervention and justice systems. The goal is to stimulate discussion about possible culturally appropriate models to articulate the complex and multiple attachments formed by an Indigenous person who is brought up in an Indigenous community, compared to the popular Western and Eurocentric view of parenting through dyadic attachment derived from AT. METHODS: A review of AT literature examining key questions of cross-cultural applicability validity in relation to Indigenous populations. Consultations were held with Elders from the Blackfoot Confederacy of Alberta as part of the Nistawatsiman project. Data were gathered in a project relating to AT and the Supreme Court of Canada. FINDINGS: Cultural Attachment Theory is emerging as a preferred way to think of Indigenous contexts as opposed to applying traditional AT. The validity of AT with Indigenous families is likely not valid and perpetuates colonial and assimilative understandings of family, parenting and the place of culture. CONCLUSIONS: Pan-Indigenous methods bias child intervention, blinding them to the capacity of Indigenous caring systems' capacity to raise their children. The use of AT sustains overrepresentation of Indigenous children in care and continues the colonial practices of fracturing Indigenous caregiving systems which, in turn, creates the patterns for the next generation's over-representation in care. Indigenous ways of knowing and being are required along with Indigenous-based decision making. [ABSTRACT FROM AUTHOR]

The Truth and Reconciliation Commission report has challenged Canada to alter the relationship with Aboriginal peoples across the country. They have specifically identified child protection as one area that requires a significant reconsideration around how agencies charged with this responsibility interact with Aboriginal people both on and off reserves. The legacy of Residential Schools, the Sixties Scoop and other policies of assimilation and cultural genocide are found in a number of existing social policy and practices, including child protection. This work examines the depth of change that will be needed in child protection methodologies by challenging the current assessment practice which seeks to determine, from a Western child-rearing perspective, if parents are 'good enough' to raise their children. The project shows the depth of disparities between present and historical practices and Aboriginal culture, using reference to the Blackfoot Confederacy in southern Alberta. The project draws upon a broad literature review as well as an expert consultation with six traditional Blackfoot Elders [ABSTRACT FROM AUTHOR]

Parenting Capacity Assessments (PCA) are used by child protection workers to assist in determining the ability of a parent to care for their children. They may be used at various stages of the case management process but these assessments serve as powerful tools for decision making by these workers. They can also be introduced in court as part of expert testimony. Most PCAs utilize psychometric assessment measures to elicit data in respect to personality, parenting knowledge, as well as mental health and addiction issues. The authors argue that the norming of these measures has insufficient inclusion of Aboriginal peoples to be used for assessments with this population. They further argue that different approaches need to be developed as current approaches, including assessment measures, are based upon the constructs of the dominant culture, which is individualistic as opposed to the Aboriginal collectivistic approaches to parenting. [ABSTRACT FROM AUTHOR]

Parents who have or are thought to have Fetal Alcohol Spectrum Disorder (FASD) are often involved in the child protection systems, although there is little data to establish actual frequency. First Nations parents are over represented. There is often a presumptive bias that individuals with disabilities, including FASD, are not capable of raising their children. Such a bias is unwarranted. Assessing FASD parents requires a view of functional capacity along with consideration of how the parent could accomplish the role and if needed, with what supports. Both a context and process for Parenting Capacity Assessments (PCAs) in these cases is recommended. There is a need for the assessments to exist within a cultural context, including the use of the Medicine Wheel. The individualistic perspective of most Canadian child welfare systems may not match the collectivistic approach to parenting in an Aboriginal family system although it is from the former position that most PCAs are conducted. [ABSTRACT FROM AUTHOR]

The article discusses the vitality of parenting capacity assessments (PCA) in child protection. The pyschologists, pyschiatrists and social workers who have specialization in parenting are requested to conduct PCA. The essential focus of PCA is to determine whether parents are able to safely rear the child or not and assessment should be designed to ascertain if parents can provide stable and safe environment in respect of child. Parenting is a relationship that exists between parent and child and the asessment must therefore consider the relationship between parent and each and specific needs of child. Besides this, child protection assessments are complex process and are intended to determine if the child can be safely raised by the parents who were assessed.