Pedagosko i psiholosko testiranje i procjenjivanje spadaju među najvažnije doprinose znanosti o ponasanju nasem drustvu i pružaju temeljna i znacajna poboljsanja u odnosu na ranije postupke. Iako se ne može ustvrditi da su svi testovi dovoljno usavrseni niti da su sva testiranja razborita i korisna, postoji velika kolicina informacija koje ukazuju na ucinkovitost kvalitetnih instrumenata u onim situacijama u kojima je njihovo koristenje potkrijepljeno validacijskim podacima. Pravilna upotreba testova može dovesti do boljih odluka o pojedincima i programima nego sto bi to bio slucaj bez njihovog koristenja, a također i ukazati na put za siri i pravedniji pristup obrazovanju i zaposljavanju. Međutim, losa upotreba testova može dovesti do zamjetne stete nanesene ispitanicima i drugim sudionicima u procesu donosenja odluka na temelju testovnih podataka. Cilj Standarda je promoviranje kvalitetne i eticne upotrebe testova te uspostavljanje osnovice za ocjenu kvalitete postupaka testiranja. Svrha objavljivanja Standarda je uspostavljanje kriterija za evaluaciju testova, provedbe testiranja i posljedica upotrebe testova. Iako bi evaluacija prikladnosti testa ili njegove primjene trebala ovisiti prvenstveno o strucnim misljenjima, Standardi pružaju okvir koji osigurava obuhvacanje svih relevantnih pitanja. Bilo bi poželjno da svi autori, sponzori, nakladnici i korisnici profesionalnih testova usvoje Standarde te da poticu druge da ih također prihvate.

Standards for educational and psychological testing

In this paper, we discuss the importance of community resilience for Aboriginal health and well-being. The concept of resilience has been used in developmental psychology and psychiatry to describe individuals’ capacities to achieve well-being and thrive despite significant adversity. Resilience is also a useful concept in ecology where it draws attention to the ability of ecosystems to adapt to environmental stress through transformation. The study of community resilience builds on these concepts, to understand positive responses to adversity at the level of families, communities and larger social systems. Despite historical and ongoing conditions of adversity and hardship many Aboriginal cultures and communities have survived and done well. In this review, we critically assess the various definitions of resilience as applied to individuals. We then examine resilience as applied to families, communities and larger social systems. We examine links between the concept of resilience and social capital. We then consider interventions that can promote resilience and well-being in Aboriginal communities. These include strengthening social capital, networks and support; revitalization of language, enhancing cultural identity and spirituality; supporting families and parents to insure healthy child development; enhancing local control and collective efficacy; building infrastructure (material, human and informational); increasing economic opportunity and diversification; and respecting human diversity. We also discuss methods of measuring community resilience, examining advantages and disadvantages to each method. Community resilience is a concept that resonates with Aboriginal  perspectives because it focuses on collective strengths from an ecological or systemic perspective.

https://jps.library.utoronto.ca/index.php/ijih/article/download/28978/23910

Community Resilience: Models, Metaphors and Measures

Interestingly, community organizing and community building for health that you really wait for now is coming. It's significant to wait for the representative and beneficial books to read. Every book that is provided in better way and utterance will be expected by many peoples. Even you are a good reader or not, feeling to read this book will always appear when you find it. But, when you feel hard to find it as yours, what to do? Borrow to your friends and don't know when to give back it to her or him.

Community Organizing and Community Building for Health

The calls to action of the Truth and Reconciliation Commission of Canada, released in 2015, include calls for “Education for Reconciliation” between Indigenous and non-Indigenous populations. As an educational institution that reaches a large portion of the young adult population in Quebec, the college system is in a unique position to address these calls. The presentation will include concepts in Indigenous pedagogy and demonstrate an application of it to allow participants to brainstorm ways to apply these methods in their respective fields.

The Cégep Curriculum : Responding to the Truth and Reconciliation Commission of Canada : Calls to Action

It is with t’ooyaks (Nisga’a for ‘thanks’) to senior author and Mi’kmaw Elder Dr. Albert Marshall that we (the author team) have come to learn and embrace the concept of Etuaptmumk (Mi’kmaw for ‘TwoEyed Seeing’) and it is through his guidance that we have envisioned a new path for fisheries research and management. The knowledge Albert has imparted through his work over the decades, he is adamant, is not his own to claim, for he is but a conduit for the knowledge of generations. It is thus to those generations of Mi’kmaq Received: 28 April 2020 | Revised: 23 August 2020 | Accepted: 25 August 2020 DOI: 10.1111/faf.12516

https://onlinelibrary.wiley.com/doi/pdf/10.1111/faf.12516

“Two‐Eyed Seeing”: An Indigenous framework to transform fisheries research and management

Background: Cultural interventions offer the hope and promise of healing from addictions for Indigenous people. a However, there are few published studies specifically examining the type and impact of these interventions. Positioned within the Honouring Our Strengths: Culture as Intervention project, a scoping study was conducted to describe what is known about the characteristics of culture-based programs and to examine the outcomes collected and effects of these interventions on wellness. Methods: This review followed established methods for scoping studies, including a final stage of consultation with stakeholders. The data search and extraction were also guided by the “PICO” (Patient/population, Intervention, Comparison, and Outcome) method, for which we defined each element, but did not require direct comparisons between treatment and control groups. Twelve databases from the scientific literature and 13 databases from the grey literature were searched up to October 26, 2012. Results: The search strategy yielded 4,518 articles. Nineteen studies were included from the United States (58%) and Canada (42%), that involved residential programs (58%), and all (100%) integrated Western and culture-based treatment services. Seventeen types of cultural interventions were found, with sweat lodge ceremonies the most commonly (68%) enacted. Study samples ranged from 11 to 2,685 clients. Just over half of studies involved quasi-experimental designs (53%). Most articles (90%) measured physical wellness, with fewer (37%) examining spiritual health. Results show benefits in all areas of wellness, particularly by reducing or eliminating substance use problems in 74% of studies. Conclusions: Evidence from this scoping study suggests that the culture-based interventions used in addictions treatment for Indigenous people are beneficial to help improve client functioning in all areas of wellness. There is a need for well-designed studies to address the question of best relational or contextual fit of cultural practices given a particular place, time, and population group. Addiction researchers and treatment providers are encouraged to work together to make further inroads into expanding the study of culture-based interventions from multiple perspectives and locations.

/pdf/cultural-interventions-to-treat-addictions-in-indigenous-10eclk6c7t.pdf

Cultural interventions to treat addictions in Indigenous populations: findings from a scoping study

This article explores the application of two-eyed seeing in the first year of a three-year study about the effectiveness of cultural interventions in First Nations alcohol and drug treatment in Canada. Two-eyed seeing is recognized by Canada’s major health research funder as a starting point for bringing together the strengths of Indigenous and Western ways of knowing. With the aim of developing a culture-based measurement tool, our team carried out an Indigenous-centred research process with our interpretation of two-eyed seeing as a guiding principle. This enabled us to engage in a decolonizing project that prioritized Indigenous methodologies and ways of knowing and knowledge alongside those of Western science. By concentrating on Indigenous governance in the research process, our project supported efforts at Indigenous cultural renewal. Two illustrations are offered, our team’s reconceptualization of Western derived understandings of data collection through Indigenous storytelling and our research grant timeframe with Indigenous knowledge gardening. This article contributes to the Indigenous research and policy literature which is lacking documentation about how Indigenous communities and research teams are benefitting from two-eyed seeing.

https://ojs.lib.uwo.ca/index.php/iipj/article/download/7458/6102

Research as Cultural Renewal: Applying Two-Eyed Seeing in a Research Project about Cultural Interventions in First Nations Addictions Treatment.

First Nations and Inuit youth who abuse solvents are one of the most highly stigmatized substance-abusing groups in Canada. Drawing on a residential treatment response that is grounded in a culture-based model of resiliency, this article discusses the cultural implications for psychiatry's individualized approach to treating mental disorders. A systematic review of articles published in The Canadian Journal of Psychiatry during the past decade, augmented with a review of Canadian and international literature, revealed a gap in understanding and practice between Western psychiatric disorder-based and Aboriginal culture-based approaches to treatment and healing from substance abuse and mental disorders. Differing conceptualizations of mental health and substance abuse are discussed from Western psychiatric and Aboriginal worldviews, with a focus on connection to self, community, and political context. Applying an Aboriginal method of knowledge translation-storytelling-experiences from front-line workers in a youth solvent abuse treatment centre relay the difficulties with applying Western responses to Aboriginal healing. This lends to a discussion of how psychiatry can capitalize on the growing debate regarding the role of culture in the treatment of Aboriginal youth who abuse solvents. There is significant need for culturally competent psychiatric research specific to diagnosing and treating First Nations and Inuit youth who abuse substances, including solvents. Such understanding for front-line psychiatrists is necessary to improve practice. A health promotion perspective may be a valuable beginning point for attaining this understanding, as it situates psychiatry's approach to treating mental disorders within the etiology for Aboriginal Peoples.

https://journals.sagepub.com/doi/pdf/10.1177/070674371105600202

From benzos to berries: treatment offered at an Aboriginal youth solvent abuse treatment centre relays the importance of culture

The Nimkee NupiGawagan Healing Centre (NNHC) in Muncey, ON provides residential treatment to First Nations and Inuit youth who abuse solvents. As a complement to its culture-based programming, in 2008 the centre began offering weekly equine-assisted learning (EAL) curriculum to its clients in partnership with the Keystone Equine Centre and the Lambton Equine Assisted Learning Centre. This study explores the potential benefit of the EAL program on youths’ healing. We conducted 15 interviews with two intakes of male and female EAL program participants and 6 NNHC and EAL staff, reviewed EAL facilitator and NNHC staff reflections and participants’ EAL journals, and observed the EAL program. It was concluded that youths’ healing was aided through the availability of a culturally-relevant space; from within an Aboriginal worldview this understanding of space is central to individual and communal well-being. This was conveyed in three key themes that emerged from the data: spiritual exchange, complementary communication, and authentic occurrence. This understanding provides insight into the dynamics of healing for Aboriginal youth who abuse solvents, and may be applicable to other programming and populations.

A Healing Space: The Experiences of First Nations and Inuit Youth with Equine-Assisted Learning (EAL)

In Canada, a major and innovative national response to inhalant abuse among First Nations youth has been the establishment of residential treatment centres through the federally funded National Native Youth Solvent Addiction program (NNYSA). This paper focuses on the role of a holistic conception of resiliency in inhalant abuse treatment in the NNYSA program. A blending of policy and practice issues and their contribution to the health status of First Nations youth inhalant abusers guide the paper’s discussion of resiliency and its fundamental role in NNYSA’s traditional Native teachings program. A holistic conception of resiliency is viewed as a key contributor to the program’s achievements to date. The focus on resiliency has been identified in assisting youth in uncovering their inner spirit and strengthening their spirit by drawing on available community resources. Data and case illustrations from two NNYSA treatment centres–White Buffalo Youth Inhalant Treatment Centre (Prince Albert, Sask.) and Nimkee NupiGawagan Healing Centre (Muncey, Ont.)–are presented. The paper also offers NNYSA policy solutions that have been guided by a holistic concept of resiliency and account for the intersecting roles of culture, spirituality, and community in creating and maintaining the health of First Nations youth solvent abusers. The paper concludes with suggestions for future research.

/pdf/resiliency-and-holistic-inhalant-abuse-treatment-41hv9a68tq.pdf

Carol Hopkins

Papers

Cultural interventions to treat addictions in Indigenous populations: findings from a scoping study

Research as Cultural Renewal: Applying Two-Eyed Seeing in a Research Project about Cultural Interventions in First Nations Addictions Treatment.

From benzos to berries: treatment offered at an Aboriginal youth solvent abuse treatment centre relays the importance of culture

A Healing Space: The Experiences of First Nations and Inuit Youth with Equine-Assisted Learning (EAL)

Resiliency and Holistic Inhalant Abuse Treatment