UNJVERSJt-v ro;; 11l0N IH ·
BRITISH COLUMBIA
UBRARY
Prince George, B.C.

Evaluation Of The Carrier Sekani Family Services
Family Support Services Program

Karen Ogen
BSW, University of Northern British Columbia, 1999

Project Submitted In Partial Fulfillment Of
The Requirement For The Degree Of
Master Of Social Work

The University of Northern British Columbia
April 2006

© Karen Ogen, 2006

II

Abstract

This case study reports on how an action research evaluation resulted in thereconceptualization of the Carrier Sekani Family Services (CSFS) Family Support Services
(FSS) Program. The study was based on a logic model analytic framework and Senge's
five disciplines of learning organization theory and practice. The purpose of the
evaluation was to strengthen the capacity of the CSFS FSS Program to deliver effective,
culturally-driven services to vulnerable Aboriginal children and families. Based on the
evaluation, the action learning research team proposed program changes and new
initiatives.

Ill

Table of Contents
Abstract ----------------------------- ------------ ------ -------------- -- ---- ------------ --------------------------------- ------ -----i i
Table of Contents____________________________________________________________________________________________________________ ttl
List of Figures ____ _____________________________________ ___________ __ ____________ ___________ ________ _____ ______ ___ _____ _________ vii
Acknowledgements _____________ __________ ___________________ ___ _________ _________ _____ __________ __ ________ __ ______________ viii
Dedication

ix

Chapter ! _______________ __ ____________________ ____ _____ ________________________________________________ __ _____________________ __ __ ]
Introduction __ __ _________ _______ ______ __ __________________________________________________________ ___________ __ __ ________ _______ _
Background __ ______________________ ________ ___ _____________ __________________ ____________ _________ ___ ___________ ___ _2
Mandate of Carrier Sekani Family Services (CSFS) ________ ___ ___ _________ __4
Chapter 2 ______________________________________________________________________________________________________________________ ___ 6
Literature Review ------------------- ------------- -------------------------- --------------------- ----------------------------6
Devolution of Child Welfare Services to Aboriginal Authorities __ _______________ __6
Holistic Perspective ___________ _______________________________________ __ ___________ __ ______________ 9
Family Support Services (FSS) Programs ____________________________________________ tO
Fami 1y support _____ _____________ ____ __ __ _____ ____ _________ __ __________________ ___________ 10
Home support .___________________________________________________________________________ 12
Bridging to employment life skills _______ ____________ ___ __ ____________ ______ _l3
Community linkages-soup bus/homelessness program __ _______ _14
Band family care worker program ___________ _____ __ ______ _____ ____ ______ ____ 15
Action Research _________________________________________________________________________________________________ _17
Theoretical Framework of the Learning Organization_______ ____________________ _________ 20
Personal Mastery ____________________________________ _______________________________________________ 21
Mental Model s _______________________________________________________________________________________ 23

IV

Shared Vision _________________________________________________________________ ___________ __ _____ ______ 25
Systems Thinking _____________ __ _____________ _____ ___ _________________________________________ _____ 27
Team Learning ____ ____ _______________________________________________________________________________ 27
Logic Model Evaluation __ _____________ _________________________ __ ___ _______________________________________ 28
Chapter 3------------------------------------------------------------------------ ---------------------- ---------------------------30
Action Research Process

30

Phase One _____________________ ___ ___ _____________________________________________________________________ ___ _____ ___ 30
Phase Two ___________________________________________________________________________________________________________ 30
Phase Three _____ ____ ___ __________ __________ __________ __ _____ ____ __________ _____ ____ ___ ____ ________ __________________31
Personal Mastery_____ ___ _____ ___ _________ ______ _____ __ ___ ___ __________ _____________________ ___ ____ __ 31
Team Learning _______ _______ _________ ______ __ _______ ____ ____________________ _________________ _____ ___ 32
Systems Thinking _____ ___ _____ ____________ _________________________________________________________ 32
Mental Models __ ______ _____ ____________ ____ ______________ ___ ___ _______ ___ __ ___ ______ ___ _________ _____ 33
Shared Vision _________________________________________________________________________________________ 34
Phase Four ______ _________ ___ ____ ____ ____ _____ __ ____ _________ ___________ __ ______ ___ _____________________ __ ____ ________ 35
Program (shared) vision/Aboriginal world view __ ___ ________ _______________ ______ 36
Personal mastery/lifelong learning ________________________ ________ __ _____ _____ ___ ________ 36
Team learning/all my relations ________________ ____________________________________________ _36
System thin ki ng/i ntercon nected _______ ------------ __ __________ _____ __________ __________ ____ 36
Mental models/strength-based _______ __ _____________________________________________________ 36
Chapter 4 _____________________________ ____ _____ ___ _____ _________ ______ __ __ ___________ ________ _____ ___ __ ___ ______ _________ ___ ____ __ 37
New Directions __ _________________ __ _________ ________ ______________________________________ _____ ___ ___ ___ _____ __ __________ ____ 37
Family Support Program _______________________ __ ___________ _______ ______ ___ _____________________________ __37
Intake worker/team assistant _____________________ ___ _____ ________ __________ __________________ 37

v

Family support worker ___ ____ __ _____________ ________ ____ ____ __ _________ ____ _____________________ 37
Cultural support worker ____ ____________________________________________________________________ 38
Parent educator worker_______________________ __ ___ ___ _____ __________ _____ __________ ___ ______ ___ _38
Certified life skills coaches

38

Home Support Program ________________ __ ____ ______ __ ____ ___ ___ _________ _____ _________ ______________ _______ __ 38
Children and youth life skills ·------------------------------- -------------------------------39
Children and youth activities ·-------------------------------------------- -----------------_39
Bridging to Employment Life Skills Training __ __ ________ ___________ ___ ___ _________ ________ ___39
Community Linkages Soup Bus Program ____ __ ____ __ _______ __ ___ _________ ___ _______ _________ ____ _40
Band Family Care Worker Program ___ ___ _________ _____________________ ____ __________ _________ __ ____ _40
Other Recommended Initiatives ---------- --- ------------------------------ --- -------------------------41
Train the Trainer _____________________________ ________ ______________ _______________________________ __41
Community Center ___ __------------ ______________ ----------- ________ -----------___________________ 41
Family Mediation _______________ __________ ____________ ________ ___________ ___________________________ 42
Chapter 5--------------------------------------------- ----------------------------------------------------------------------------43
Personal Reflections __________________________________________________________________________________________________ _____ 43
Conclusion·---------------------------------------------------------------------------------------------------------44
References _______ ____ ________ _______ ____ ______ __ _________________ ____________________ _____ ____ ___ ___ ______________________ _______ 45
Appendix A

Integrated Program Development Framework _____ _______________________________ 54

Appendix B

CSFS Territory Map _____ _______ __ __________ __ _________ ___ ________ ___________ _____________________ 55

Appendix C

Family Support Logic Model ____________________________________________________ __________ __56

Appendix D

Home Support Logic Model _________ _________ ________________ _____________________ __________ 57

Appendix E

Bridging to Employment Life Skills Program Logic Model ______________ 58

Appendix F

Community Linkages Soup/Bus Program Logic Model _______ ____ ____ ___ ___ 59

VI

Appendix G

Band Family Care Worker Program Logic Model ___________ __________ __ ___ ____ 60

Appendix H

Current Vision Statement ____________ __ __ _____________________ __________ ___ _____ __ _______ ______ 61

vii
List of Figures
Figure 1. Logic Mode1 .................................................................................................... 29
Figure 2. Team learning values...................................................................................... 32
Figure 3. System thinking values................................................................................... 33
Figure 4. Mental models................................................................................................. 33
Figure 5. Principles of vision statement........................................................................ 34
Figure 6. Aboriginal principles of the learning organization....................................... 35

viii
Acknowledgements
I wish to acknowledge and dedicate this project to my late father, Mitch Ogen of
the Caribou clan from the Stellat'en community. When I was completing my
undergraduate studies my father was my inspiration and encouragement. Through his
gentle and quiet manner I knew that he was very proud of me, his youngest daughter who
is the first of his seven children to graduate with a degree from University. To him I give
my gratitude for my being here and being able to do the work that I do.
I want to also thank my Heavenly Creator, for choosing me, guiding my course in
life, and helping me to get where I am today. I owe my life to Him in service to our
people. I want to thank the father of my children, Stuart, and my two beautiful children,
Jesse and Nicole Ogen. They were my inspiration to want a better quality of life for
myself and for them. I want to thank my sister and best friend, Maureen Luggi, and my
family and friends for being there for me. I love you all.
I want to thank Dr. Gerard Bellefeuille, my advisor, and Dr. Glen Schmidt for
their belief and encouragement in me. Without their wisdom, knowledge, guidance and
direction this project would not have been possible. I also am grateful to the
Wet'suwet'en First Nation for supporting my educational aspirations in Social Work as
an undergraduate and graduate student. Lastly, a big thank you to our Aboriginal children
and families, who are the main beneficiaries of this case study, as well as to my coworkers, especially the Family Support Services Program staff (Bonita Seymour HowardGibbon, Megan Hunt, Dianna Mould, Cheryl Thomas, Lynne Thanos, Joanna Burrows,
Renee Gomes, and Trevor Angus). Finally I wish to thank the board of directors,
especially Warner Adam, the Executive Director of Carrier Sekani Family Services. This
project would not have been possible without you all. Mesi!

IX

Dedication

In memory of my late father Mitch Ogen (1935-2005) who was a strong Aboriginal
Stellat'en man, afather, grandfather, great grandfather, uncle, and brother. He was the
pillar of strength in our family and loved by all. He strived and worked hard to ensure
that the quality of life for his wife and seven children was adequate. He had a strong
work ethic which he passed down to his children. His humility, gentleness and meekness
are traits that I truly aspire to attain in this life time.

We believe that the Creator has entrusted us with the sacred responsibility
to raise our families . .. for we realize healthy families are the foundation
of strong and healthy communities. The future of our communities lies
with our children who need to be nurtured within their families and
communities (Morris in RCAP Vol., 3, 1992, p.1 1).

CHAPTER 1
Introduction
This case study reports on how an action research evaluation, using a logic model
analytic framework and Senge's (1990) five disciplines of learning organization theory
and practice (see Appendix A), resulted in there-conceptualization of the Carrier Sekani
Family Services (CSFS) Family Support Services Program (FSS). The FSS program is
comprised of five sub-programs. These include the: Family Support (FS) program , Home
Support (HS) program , Bridging to Employment Life Skills (BELS) program,
Community Linkages Soup Bus (CLSB) program, and Band Family Care Worker
(BFCW) program. The case study discusses a) the background of CSFS and the FSS
1

programs, b) the devolution of child welfare services to Aboriginal authorities, c) the
relevance of using action research within a First Nations context, d) the connection
between the philosophical tenets of Aboriginal culture and the theoretical framework of a
learning organization, e) the application of the logic model, and f) the results of the five
day action research process, which culminated in the development of logic models for
each of the FSS programs.
This project was timely in that it coincided with the Ministry for Children and
Family Development's (MCFD) Redesign and Transformation Plan, which focused on
building accountability measures into all funded Aboriginal services within the
community of Prince George and the surrounding area.

1

For the purpose of thi s report, the term "Aboriginal authority" is used to descri be both urban and

First Nation entities (including single Band-based mandates and mandated agencies serving multiple First
Nation communities).

2

Background
CSFS was incorporated in 1990 as a branch society of the Carrier Sekani Tribal
Council to undertake the delivery of health, legal, and child and family services. The
Carrier Sekani territory, primarily located in North Central British Columbia (see
Appendix B), has a population of approximately 8,000 registered status Aboriginals in
Prince George. Six thousand of these Aboriginals are of Carrier and Sekani ancestry and
are scattered across 22 Indian Bands or First Nations (Statistics Canada, 2003). As
reported by Adam, Holyk, and Shawana (2003):
Carrier people maintain a governance system commonly referred to as the
bah'lats or potlatch. Four primary clans make up Carrier society (Bear, Caribou,
Frog, and Beaver), each with several sub-clans. In the Bear or Likh ji bu clan
there are five sub clans including the Black, Grizzly, Fox, Crow and Timberwolf
clans. In the Caribou or Gilhanten clan there are four sub clans including the
Mountain, Geese, Mask and Flag clans. In the Frog or Jihl tse yu clan there are
four sub clans including the Marten, Thunderbird, Beads, and Ribbon clans. In the
Beaver or Likh sta Mis yu clan there are four sub clans including the Grouse,
Owl, Moose and Sun clans. (p. 2)
The Carrier Sekani Nation people were historically a nomadic population that
survived through living their strong sense of community, family, and the value of a
healthy environment. While the Carrier and Sekani people continue to maintain many of
their historic values, the practices have been interrupted. Rebuilding and regaining
healthy practices is a difficult and complicated task. The Carrier Sekani Tribal Council
and CSFS are examples of rebuilding to regain a healthy community and health and well
being of community members. Representing approximately six thousand citizens, CSFS

3
strives to bring citizens together, restore the use of existing community values, while
mitigating harm, and introducing a higher quality of life to families.
In 1985 the Carrier Sekani Tribal Council established a portfolio to discuss issues
that affected the health and welfare of the Carrier and Sekani people. Individual Chiefs
from the board of directors of the Carrier Sekani Tribal Council were appointed to the
health and welfare portfolio. One of their major concerns was child welfare, specifically
the apprehension and adoption of Carrier and Sekani children. Child apprehensions were
a pivotal issue that raised the political visibility of the social conditions of Carrier and
Sekani communities. Elders expressed concern about the apprehension of children and
the role this played in the breakdown of social structures, families, and communities.
During the late 1980s, the Tribal Council worked to increase the degree of health
programming provided in the community. The first major success was the signing of a
memorandum of understanding in 1987 between Tribal Chief Edward John and Minister
of Social Services and Housing, Claude Richmond, to provide for the delivery of child
welfare programming.
During the early to mid-1990s, the Carrier Sekani Tribal Council began to seek
greater control over health services provided to Carrier and Sekani people. Through a
series of resolutions the Tribal Council established a branch society that acted as their
own legal entity to deliver health and social services called Northern Native Family
Services, which was renamed Carrier Sekani Family Services in 1994. The society
provided the Council with greater control over health services. Through negotiations with
the federal government the Tribal Council gained control of some federally funded health
programs, including income assistance.

4

Over the next several years CSFS organized prevention services in Carrier and
Sekani communities that focused on child welfare concerns. Specific programs for patient
liaison services, family court duty counsel, family violence prevention, out-patient
treatment, public legal education, and foster parent recruitment were developed.

Mandate of Carrier Sekani Family Services
The specific goals of CSFS include the following:
1. Developing and delivering health, social, family, aboriginal justice, corrections
and legal services in accordance with the needs, socioeconomic conditions,
values, and beliefs of the Carrier and Sekani Nations.
2. Delivering all services in accordance with the great law of sharing wealth as set
out by the Bah'lats system.
3. Developing, implementing, and enhancing Carrier Sekani human service
philosophy and standards to deliver effective services to First Nations people
living in the Carrier and Sekani territory.
4. Encouraging and initiating activities appropriate to the strengthening and unifying
of human service workers and resources in Carrier and Sekani traditional territory.
5. In accordance with Carrier and Sekani philosophy and standards, developing and
delivering training programs for the advancement and accreditation of human
service workers employed within the Carrier and Sekani traditional territory.
6. Developing and delivering on-reserve child protection programs including:
•

Administering the Child, Family and Community Services Act as it
pertains to the First Nations people within the Carrier and Sekani area.

5
Cooperating with the Director of Children and Family Development
(MCFD) and any other persons offering family services including Elders
and other community members.
•

Promoting the positive social functioning of children and families within
the context of the Carrier and Sekanj culture and maintaining the integrity
of the family, community, and the First Nation to the fullest possible
extent.
Providing efficient and accountable child and family services to Carrier
and Sekani families.

•

Protecting children who are neglected or abused and placing them in an
approved childcare resource, group home or institution. As well as
providing financial and emotional support to foster parents and children in
care (Carrier Sekani Family Services, 2002).

6
CHAPTER 2
Literature Review
This literature review begins with a brief overview of the devolution of child and
family services to Aboriginal authorities to demonstrate the impacts of trauma resulting
from a history of forced and unjustified removals of Aboriginal children and culturally
inappropriate service to Aboriginal communities. A brief review of the action research,
learning organization , and logic model evaluation literature was also undertaken as part
of mapping out the theoretical frameworks that informed the evaluation design of the
project.

Devolution of Child Welfare Services to Aboriginal Authorities
The division of constitutional powers in Canada is such that the Provincial and
Territorial governments carry the legal mandate and responsibility for the welfare of
children and families (Sinclair, BaJa, Lilies & Blackstock, 2004). As a result, each
province and territory has specific legislation providing protection for neglected and
abused children. However, because matters affecting Indians and lands reserved for
Indians fall within the federal domain when it came to the intersection of the division of
constitutional powers in order to provide child and family services to Indians on reserves
both levels of government placed the responsibility on the other party (Bellefeuille, 1990;
Johnson, 1983). To further complicate matters, different provinces have taken various
positions on the issue (Bellefeuille, 1990). The consequence of this jurisdictional
squabbling was that up until the early 80s many reserves simply did not receive services
made available to other Canadian families (Aboriginal Justice Inquiry, 2001). It should be
noted that while the British North America Act and later the Constitution Act gives
Canada the authority to enact legislation on behalf of First Nations peoples in areas such

7
as child and family services, Canada has never done so (Boldt & Long, 1988; Cassidy &
Bish, 1989).
It is estimated that over 11,000 status Indian children were placed for adoption

between the years of 1960-1990 (Canada, 1996). This statistic does not include children
for whom Indian status had not been recorded or for non-status Aboriginal children. In
his book The Dispossessed, Geoffrey York ( 1989) described the impact of the Sixties
Scoop this way:
~.. the provincial child welfare policy was remarkably similar to the old policy of

sending Native children to residential schools. Indeed, the seizure of Indian
children began to escalate just as the residential schools were winding down in the
1960's. In this way, the child welfare system simply replaced the residential
school system, producing the same kind of damaging effects on the Native
culture. It became the new method of colonizing Indian people after the
residential schools were finally discredited. (p. 214)
The devolution of child and family services to Aboriginal authorities was initiated
in the early 80's under what is refer to as the "tri-partite process" in which tripartite
agreements are between a First Nations government or tribal council, the federal
government and a provincial government, and enable First Nations child welfare agencies
to administer provincial, but not First Nations, law in matters of child welfare (Armitage
1993; Wharf 1993).
While the devolution of child and family services to Aboriginal authorities has
resulted in a number of improvements for Aboriginal families, the larger political
objective of Aboriginal Peoples to govern and self-determine their own culturally
distinct, integrative, and holistic approach to social and cultural wellness has failed to

8
come about under the devolution of programs founded upon provincial standards and
legislation (Bellefeuille, Ricks, & Garrioch , 1997; Cross, 1997; Wharf, 1993). For
example, in spite of the many innovative developments resulting from the devolution
process, Bellefeuille and Ricks (2003) writes:
... (a) the removal of Aboriginal children from their homes and communities has
not decreased, (b) Aboriginal staff are increasingly frustrated by their inability to
respond differently are burning out and choosing to leave child welfare practice,
and (c) the community is becoming less tolerant, as the protection emphasis
embraced by many of the Aboriginal agencies is utilizing the failed paternalistic
approach exhibited by the non-Aboriginal agencies over the past half century. (p.
24)
Farris-Manning and Zandstra (2003) review of children placed in out-of-home
care for the years 2000-2002 reports that of an estimated 76,000 children and youth
living in out-of-home care, approximately 40 percent are Aboriginal. This is a significant
number considering that fewer than 5 percent of children in Canada are Aboriginal
(Human Resources Development/Statistics Canada 1996). In some provinces Aboriginal
children comprise nearly 80 percent of children living in out-of-home care (Aboriginal
Justice Inquiry, 2001; McKenzie, 2002; Trocme, Knoke, & Blackstock, 2004).
The disproportionate number of Aboriginal children in out-of-home care
emphasizes not only the effects of systematic oppression of Aboriginal communities but
also represent the widespread failure of the current devolution policy. Even when
Aboriginal agencies are granted the authority to deliver services, they are required to
operate within provincial legislation and mainstream standards that fail to sufficiently
consider socioeconomic, political, and cultural circumstances in First Nations

9

communities (Hudson & McKenzie, 2003). Thus, the right to self determination and
optimal suitability of services to meet the unique needs of Aboriginal communities in
ways that further the aims of community healing, capacity building are thwarted.

Holistic Perspective
Aboriginal cultures and their healing traditions are based on the interrelated health
beliefs of the physical, social, emotional, and spiritual dimensions of the self that need to
be in balance for optimum health (Nechi Health, 2000). The aim of holistic child and
family services is the restoring of harmony (Bourgeois, 1998; Cross, 1997; Fournier &
Crey, 1997; Hart, 2001 ). The holistic approach includes the use of natural herbs,
traditional ceremonies, song and dance, the vision quest, prayer, the sacred sweat lodge,
and the healing circle (Heinrich, Corbine, & Thomas, 1990; McCormick, Neumann,
Amundson, & McLean, 1999). The fundamental philosophy underlying holistic healing
practices is the interconnectedness of the individual with nature, family, community,
society, and the universe (France, 1997; Garrett, & Carroll, 2000). Moreover, McKenzie
(1997, p. 108) notes that holistic healing is important: "because it transcends the notion of
helping in the narrow therapeutic sense. Instead, it emphasises the resilience of First
Nation people, and their ability to utilize self-help and cultural traditions as a framework
both for addressing problems and supporting future social development at the community
level." Voss, Douville, Little Soldier, and Twiss (1999) further adds that conventional
social work practice generally operates using a deficit model of intervention, which
attempts to respond to perceived weaknesses in the individual.
The holistic perspective embraces concepts of empowerment, collaboration, and
healing from within (Brown, 2001; Lee, 1996; McCormick et al., 1999). Examples
include community healing circles such as the Hollow Water Project in Manitoba, which

10
provides support, guidance and counselling to all those affected by sexual abuse,
including the victim, the perpetrator, and respective families (Native Counselling
Services of Alberta, 2001 ). Other examples include family group conferencing, family
preservation, early intervention such as the head start program, and traditional cultural
retreats (Libesman, 2004 ). While the main objective of the devolution process has been to
transfer administrative responsibility over to Aboriginal authorities, a key countervailing
issue is to facilitate a holistic approach to healing, autonomy and flexibility in service
provision.

Family Support Services Program
The Family Support Services (FSS) program consists of five separate subprograms namely: Family Support (FS), Home Support (HS), and Bridging to
Employment Life Skills (BELS), Community Linkages-Soup Bus (CLSB), and the Band
Family Care Worker (BFCW).

Family support. Family Support (FS) is funded by MCFD and provides support
and advocacy to Aboriginal children and families in the community of Prince George.
This program has been in operation for 19 years. The program employs the
Director/Supervisor of the Family Support Workers, one Intake Worker/Team Assistant,
and three full-time Family Support Workers. The core objective of FS is to reduce the
number of Aboriginal Children being taken into government care. The majority of
referrals to the program are made through the child protection unit of MCFD. Aboriginal
families referred to the program either have had their children removed or are at risk of
being removed for reasons of neglect, or physical and sexual abuse. A major component
of the program is the intake assessment which directs choice of intervention. At the time
of the case study, approximately 70 families were involved with the FS program by

11
choice of the families. The length of the service is dependent on the needs defined in the
initial assessment. The average length of service falls between 6 months to 1 year. The
objective of the program is for Aboriginal families to realize their natural strengths and
capacities and to live a healthy lifestyle with their chndren in their care.
The program specifically works with the parents in terms of support and advocacy
and refers parents to various programs including but not limited to: parenting, alcohol and
drug abuse, family violence, anger management, and life skills programs. The main
components of the program include intake and casework, referrals to other support
services, advocacy, and support. Within the action research process the following
question was put to the FS team, "How can the FS programs provide more effective
services to the children and families it serves?"
According to the contract with MCFD the desired outcomes are as follows:
(a) Children and families will have a greater understanding of their rights and
responsibilities; parents will become more competent caregivers.
(b) Parents will be equipped to address the needs of the child at each stage of
development and recognize developmental delays.
(c) Parents will attain the skills to manage their life; clients will access services and
achieve goals as identified in service plans and children are returned to their
homes.
(d) Clients will have service plans that are culturally appropriate.
(e) Clients will receive counselling.
(f) Clients will have a support person with them during planning meetings and

assessments/investigations with MCFD Child Protection.

12
The service deliverables are to be managed by the urban Family Care Worker
Supervisor. The expectation is for the program to provide parent education, child
development and life skills such as budgeting, advocating for services, problem solving,
communication, time management, manage access services on their own (Ministry of
Children and Family Development [MCFD], 1999).

Home support. The main task of this program is to provide supervised visits for
the parents of children who are in the care of MCFD. The HS program has been in
existence within CSFS FSS program for the past seven years. This program employs a
full-time Coordinator, one full-time Home Support Worker, and six part-time Home
Support Workers. The desired outcomes stipulated in the contract are as follows:
(a) Children are safely cared for within their family home when parents are
temporarily unable to do so.
(b) Regular family routines are maintained while natural, or foster parents are
temporarily unable to do so.
(c) Parents improve parenting skills to adequately care for their children.
(d) Reduced family stress and improved long term family stability.
(e) Home Support Workers demonstrate the skills appropriate to the complexity of
the case referred and purpose of service.
The specific service deliverables include:
(a) Provide goal-directed, time-limited services to a child or youth on the request of a
Ministry of Children and Family Development social worker.
(b) A range of home support services identified as:
Transportation of clients and/or clients children
Training in basic homemaking and/or basic child care

13

Personal care functions
Transfer of function tasks
(c) Delivery of home support services in a timely manner, in a 1-24 hour(s) shift
format.
(d) Observation of appearance, condition and behaviour of clients in order to ensure
children's safety, reporting of any unsafe conditions to the referring District office
and providing direct intervention if necessary.
(e) Provide Home Support Workers with skill set appropriate to the service request.
(f) Provide Home Support Workers who have an awareness of risk factors for

children and youth and are clear on their responsibilities to report concerns under
the Child, Family and Community Services Act (MCFD, 1999, p.2).
The desired outcomes for these programs include front-line workers possessing
the skill set to conduct parent education, safety and awareness with children, and home
management. The service deliverables include transportation of families as set out by a
contract by the MCFD Child Protection Social Workers, training in basic home making,
home management, and basic child care; and personal care functions, transfer of function
tasks, and basic supervision of families.

Bridging to employment life skills. The Bridging to Employment Life Skills
(BELS) program is normally funded by the Urban Aboriginal Working Group, which is a
sub-committee of the Prince George Nechako Aboriginal Employment and Training
Association (PGNAETA). For the 2006-2007 fiscal year the BELS program will be costshared with the Prince George Urban Aboriginal Strategy (PGUAS) through Indian and
Northern Affairs Canada. The BELS program employs two full-time Certified Life Skills
Coaches and has been in existence for the past six years. The BELS program is a twelve-

14

week life skills/pre-employment program that combines personal development,
employment skills preparation, and job placements to employment disadvantaged
participants of Aboriginal ancestry to increase employability. The goals of the BELS
program are:
(a) To provide individual and/or group counselling to address issues that have
prevented participants from obtaining and/or maintaining gainful employment or
pursuing further education in the past.
(b) To assist participants to develop individual action plans that identify education
and/or training required to reach their career goals.
(c) To increase the participants' employment opportunities by delivering First AidLevel 1, Food safe, First Host and Workplace Hazardous Materials Information
System (WHMIS) certificate courses.
(d) To apply skills taught in the program by completing two one-week on-the-job
work placements.
(e) To increase awareness of resources and services that exists in Prince George by
touring Adult Learning Centres, Post Secondary Institutions and Training
Institutions (Prince George Urban Aboriginal Strategy, 2006, p.l).

Community linkages-soup bus/homelessness program. The Community LinkagesSoup Bus/Homelessness Program (CLSB) program has been in operation for four years.
The funding for the program is received from the PGNAETA Urban Aboriginal Strategy
Homelessness Initiative. It employs a full-time Coordinator/ Bus Driver; a part-time
Assistant, and a Casual worker. The objectives of this program are to address the needs of
a target population of homeless and high risk individuals, primarily Aboriginal, living in
the City of Prince George and area. The program provides a mobile food service to

15
Aboriginal People (although no one individual is turned away) who are homeless or atrisk of becoming homeless.
The sub-objectives of this program are to strengthen the community linkages by
developing a stronger cultural component that will serve as an aid for the reconnection of
individuals to their culture, family, and community. The program partners with other
agencies, such as the Northern Health Authority to provide nursing services to the
individuals that are served. The CLSB program also has a small research component as it
collects data on identifying training and employment needs, as well as identifying gaps in
employment training services. This information is shared with other agencies in Prince
George to enhance existing homelessness policies and programs .
The Soup Bus component provides a nutritional meal to the Aboriginal Homeless
four (4) days per week, tentatively Monday through Thursday between 4:00 to 6:00p.m.
at the Carney Hill Neighbourhood Centre. The centre is situated in the VLA area where a
majority of the impoverished families reside and at the Active Support Against Poverty
shelter in downtown Prince George. The Soup Bus contracts with the Smokehouse
Kitchen, a project of the Prince George Native Friendship Centre. The Smokehouse
kitchen provides the Soup Bus with (575) meals per week. The meals consist of: a
nutritional soup and sandwiches, fruit, and a drink. The soup bus staff also provides fresh
fruit and vegetables to the service users as well.

Band family care worker program. The Band Family Care Worker (BFCW)
program has been in existence since 1987 and is partially funded through MCFD and
Indian and Northern Affairs Canada through the Delegated Agreement with CSFS. The
BFCW program has sub-contracts with each of the First Nation communities namely:
Wet'suwet'en First Nation, Burns Lake Band, Cheslatta Carrier Nation, Nadleh Whut'en,

16
Stellat'en, Takla Lake First Nation who employ a part-time FCW each, and Saikuz First
Nation employs a full-time FCW. Yekooche First Nation contract subsidizes a full-time
Community Development Worker. The Skin Tyee First Nation and Nee Tahi Buhn Bands
do not have a worker or funding for a Band FCW. The Lake Babine Nation, T'lazt'en
Nation and Nak'azdli Nation have their own contracts for their FCW with MCFD. The
desired outcomes include:
(a) Children and families will have a greater understanding of their rights and
responsibilities.
(b) Families will have a support person with them during planned meetings,
assessments/investigations.
(c) Parents will become competent caregivers.
(d) Parents will be equipped to address the needs of the child at each stage of
development and recognize developmental delays.
(e) Parents will attain the skills to manage their lives.
(f) Families will access services and achieve their goals.

(g) Parents will obtain the needed services.
(h) Families and children will have service plans that are culturally appropriate.
(i) Families, children and youth will feel supported.
The specific service deliverables of the Band FCW program include:
a) Provide families with information about their rights and responsibilities under the
Child, Family and Community Services Act.
b) Attend planning meetings and assessments/investigations with Ministry for
Children and Families Child Protection and provide follow-up.
c) Teach and demonstrate the following skills to families:

17
i)

Parenting

ii)

Child development

iii)

Life skills

iv)

Budgeting

v)

Advocating for services

vi)

Problem solving

vii)

Communication

viii)

Time management

ix)

Home management

x)

Access services on their own

The BFCW program assists families to develop strategies to meet their goals, and
if MCFD is involved, to liaise with the Ministry's Child Protection Worker. The Band
FCW is to facilitate referrals to the Community Based Teams and assist families with the
implementation of service plans, to participate in the development of culturally
appropriate service plans for community members, to provide forums for community
based awareness programs based on the unique needs of the community i.e. child welfare,
etc., and develop and implement their own standards of community wellness (MCFD,
1999).
Action Research
Aboriginal peoples are deeply cynical about the capacity, motives, or
methodologies of Western research. Linda Tuhiwai Smith (2000, p. I), a Maori scholar in
New Zealand, has this to say: "research is probably one of the dirtiest words in the
indigenous world's vocabulary." From an Aboriginal perspective, the Western tradition
of research brings to bear on any study of Aboriginal peoples, a different cultural

18
world view and different set of values, different conceptualisation of such things as time,
space and subjectivity, different theories of knowledge, and highly specialised forms of
language and structures of power (Battiste & Youngblood Henderson, 2000; Chisholm,
1989; Colorado, 1988; Freire, 1994; Ladriere, 1977; Smith, 2000). As Bishop and Glynn
(1999) assert, located within a positivist ontological and epistemological worldview,
Western research has promoted and authorized the development of research
methodologies that resulted in interests, agendas, and methods of research that remained
firmly in the control of the researcher to whom the primary benefit accrued (Warry,
1990). As a result, Aboriginal scholars have sought to develop and promote appropriate
methodologies for research for, by, and with Aboriginal people, which considers the
interests of the community, rather than the larger society and academia (Battiste, 1998;
Davis & Reid, 1999; Schiele, 1994).
Action research involves Aboriginal people as full partners in the research process
and empowers them to define and address the issues that affect their lives (Hughes,
Seidman, & Williams, 1993; Macaulay et al., 1998). According to Fisher and Ball
(2002a; 2002b), action research provides a way of conducting research in a way that
respects the use of Aboriginal knowledge and expertise to address issues. Fisher and Ball
also point out that the non-hierarchical relationships and shared leadership that is
characteristic of Aboriginal communities and organizations communities are consistent
with the non-hierarchical relationships between the researcher and community in action
research.
The four main guiding principles of action research; relationships,
communication, participation, and inclusion also provide an ideal approach for gaining
meaningful insight into complexities of Aboriginal issues (Dignan, 1998; Dickson &

19
Green, 2001; Szala-Meneok & Lohfeld, 2005). Relationships should promote feelings of
equality for all people involved. They should maintain harmony which is similar and
critical to the Aboriginal worldview. Conflicts should be resolved as they arise and
through open and thorough dialogue. Another trait of relationships in action research is to
accept people as they are (Greenwood & Levin, 1998; Fals Borda, 2001), not as some
people think they ought to be, which aligns with the Aboriginal worldview. This principle
also encourages personal, cooperative relationships (Greenwood & Levin, 1998), rather
than impersonal, competitive, conflictual, or authoritarian relationships. The last principle
of the relationships in action research is to be sensitive to people's feelings and show
respect and honor, another aspect of the Aboriginal worldview.
Action research requires effective communication on the part of those involved
(Park, Brydon-Miller, Hall, & Jackson, 1993). Participants are expected to be truthful and
sincere, and act in socially and culturally appropriate ways (Kemmis & McTaggart, 2000;
Schachter, Teram, & Stalker, 2004). These principles are congruent with the Aboriginal
worldview as listening and putting others' needs first is a cultural expectation. To be
honest and sincere and to be socially and culturally appropriate means to be respectful of
yourself and others within the Aboriginal cultural context.
The participation in action research is most effective when it enables significant
levels of active involvement (Ryan & Robinson, 1996). It enables people to perform
significant tasks and everyone is included (George, Daniel, & Green, 1999). The
participation provides support for people as they learn to act for themselves and this is
very empowering especially from the Aboriginal point of view. It encourages plans and
activities that people are able to accomplish by themselves and for themselves (Hendry &
Farley, 1996; Minkler & Wallenstein, 2003). Finally, it deals personally with people

20
rather than with representatives and agents. Most traditional Aboriginal people are not
mechanically inclined to operate computers and communicate through mechanical ways.
They are much better at communicating in person and value the interpersonal
communication.
The inclusion in action research involves maximization of the involvement of all
relevant individuals and addressing all relevant issues (Minkler & Wallenstein , 2003).
Relevant issues include the social, economic, cultural, and political and not just
administrative or political agendas. The inclusion in action research ensures that
cooperation with other groups, agencies, and organizations is in keeping with the holistic
view of Aboriginal people. It ensures that the holistic approach is utilized and that family
and community are important in all aspects of the research as they are important in all
aspects of community and family life.
Participatory action research focuses on empowerment, democracy, equity,
liberation, and life enhancement (Minkler & Wallenstein, 2003). These are key elements
in the Aboriginal worldview and are used in all contexts such as: professional,
organizational, and community contexts. The methodology that guides the research
process is the thinking behind the actions taken to conduct the research . It is very simple
in nature and it is not to be made complex or incomprehensible. In this research I have
engaged in relationships that include participants as active and purposely involved in the
research process.
Theoretical Framework of the Learning Organization
The concept of the learning organization (LO) challenges the dominant Weberian
"bureaucratic" paradigm in which learning is strongly associated with a select few
"educated" and "qualified thinkers" (Gould, 2000, p. 585). Unlike organizational

21
learning, a concept used to describe certain types of activity that take place within an
organization, the learning organization refers to an organization that learns. The learning
organization can be described as an organizational culture in which learning is not limited
to training events but rather inherent in a set of processes located within the organization
(Gould, 2000). In learning organizations, antiquated and erroneous ways of thinking are
actively identified and corrected, and the vision of the organization is strongly promoted
and supported by all its members (Cullen, 1999).
The holistic nature of learning within a learning organization can be compared to
the Aboriginal medicine wheel and holistic world view. An examination of Aboriginal
culture believes there are fundamental differences that exist between the Western
bureaucratic governance paradigm and the Aboriginal holistic paradigm. The
bureaucratic governance paradigm is all about fragmentation, top-down decision making,
and rationality. The holistic Aboriginal paradigm emphasizes balance, interconnection,
power sharing, and relationships. In arguing the case for creating a learning organization,
Senge (1990, p. 3) points out that "the human species is profoundly out of balance". His
model of a learning organization is based on the practice of five disciplines, i.e., Personal
Mastery, Mental Models, Shared Vision, Systems Thinking, and Team Learning which
collectively offer a holistic paradigm.

Personal Mastery
The personal mastery intrigues me as I struggle with my own personal issues. I
have worked with Carrier Sekani Family Services for the last fifteen years and have
worked in the helping field for the past nineteen years. As an Aboriginal person and
growing up in an Aboriginal community with impoverished community members I had
no sense of personal mastery. In terms of the learning organization theory personal

22
mastery is how well we build capacity for each employee to pursue and develop personal
mastery.
Mastery can be best understood in that old fashioned sense of continuous learning
of skill and craft. We produced master carpenters and master teachers . Couple that
sense of mastery with the search for personal vision and its alignment with the
workplace vision and you now have employees in pursuit of personal mastery.
Without it you have hard working competent employees stuck in basic
compliance and job description purgatory. A commitment to personal mastery
ensures that people are motivated by more than fear, promotion and money. Most
would prefer continuous learning doing high quality work and being recognized
as people. (Chartier, 2002, p.26)
As a result of our history Aboriginal people find it hard to find our true selves
again. Our communities are plagued with a variety of social issues. In order for personal
mastery to occur within our learning organization we need to look at ourselves as
individuals and take into consideration our history and make amends with it. Only then
can we can move forward and not let what happened to us define us as Aboriginal people.
Personal mastery is one of the key elements for an Aboriginal agency and needs to be
implemented in every day practice of the agency. That would require us to engage in the
process of mastering oneself in terms of personal healing. At the same time we must
engage others holistically as individuals affecting change in our workplace for the
betterment of Aboriginal children and families . This takes courage and commitment on
everyone's part.

23
Mental Models
Learning organizations have to be able to identify and smash mental models.
Mental models are those assumptions, beliefs and attitudes that have been
embedded in the workplace for years and often go unchallenged because they lie
so deep in the heart of the organization. They live below the waterline and are
hard to see and get at. They could also be a big factor in the frustration around
many large change efforts. Even the best-planned change management process
can hit the wall when it bumps up against organizational and personal mental
models . Mental models are also huge barriers for innovation. [We tried that before
or our policies will never allow it]. If an organization needs to learn it also needs
to unlearn. Smashing mental models gets the unlearning done in order to create
space for new learning. (Chartier, 2002, p. 48)
Mental models are important when looking at learning organizations as well as
looking at it from an Aboriginal agency perspective. For Aboriginal people the mental
models come through our history and our experiences of what has happened to the
Aboriginal people in Canada. Because of our history, which is filled with atrocities, it is
hard to see this society as a trustful place to live. As an Aboriginal person working in an
Aboriginal agency that assists children and families, one of our mental models is that we
have to strive for measly pockets of funding for our piece meal projects. In conjunction
with that, we think that the rest of the agencies look down upon Aboriginal agencies as
not "up to par" compared to the non-native counterparts. Simply put, I think it would be
safe to say that most Aboriginal agencies do not think much of themselves. This gets in
the way of achieving and moving to higher places in which we are confident to work and
create visions that are meaningful to the people we serve.

24
Mental models are basically assumptions that we hold in place which in turn hold
us in place. Some of these assumptions are unfounded, untrue, and keep us in a place
where change cannot occur. For example, one of our belief systems is that as an agency
we need to operate like a "mainstream" agency by having rigid rules and policies that
restrict growth, movement, and flexibility and restrict creativity to do things differently.
We adopt principles and philosophies that are not our own and try to incorporate them.
This is part and parcel of the colonization process. It is like attempting to fit a square
inside a circle, it is just not going to fit. As an Aboriginal agency we need to develop our
own mental models and make them positive and reflective of our cultural worldview.
Only then can we look at new and innovative ways of practicing social work within the
agency's policy and practice.
The biggest struggle of the learning organization is to get the vision and values of
the organization off the wall and into the hearts and minds of the people. If
traditional organizations tend to be overly led by policy, then learning
organizations look to be primarily led by shared vision and values. Shared vision
is quite simply your reason for existence. We have become experts at crafting the
one or two paragraph, highly word-smithed, motherhood style mission statements
backed up with lists of very high quality values. Some are done with passion and
commitment, some for compliance. The real challenge is not in the drafting of
vision and values but in making them real in terms of accountability, passion and
relevance in the mailroom and every other corner of the organization. (Chartier,
2002, p.lO)

25

Shared Vision
Shared vision is a key element in making positive, creative and innovative change
within an agency. Personal visions need to be developed and shared so that they can be
crafted into a shared vision. "Personal mastery is the bedrock for developing shared
visions" (Senge 1990, p. 221). In order to develop a shared vision we need to look at
ourselves individually. A shared vision is derived from our own personal vision. What is
our belief and value system? As an Aboriginal person parts of my culture, language, and
traditions have been lost over time due to the colonization process. My personal vision
would be to bring those components back into my life; to be a Wet'suwet'en person who
knows her culture, language, and traditions. To put this out as a possible shared vision in
working within an Aboriginal agency means for me to put my personal vision on the
table for others to hear and agree or disagree with. If I am one person who is Aboriginal
and has lost my culture then many other Aboriginal people out there suffer from the same
or similar losses. So it might be safe to assume that a shared vision of an Aboriginal
agency working with Aboriginal children and families would be one that aspired to
revitalize our language, culture, and traditions; and be proud of who we are as Aboriginal
people.
Another shared vision might be to begin the holistic healing process within
ourselves and promote and model healthy lifestyles so that we can mentor our families
through this same process. Because a shared vision is owned by each person employed
with the agency the holistic healing process would become a part of who they are as a
person and shared with others. The book is correct when it states that: "It is rooted in an
individual's own set of values, concerns, and aspirations. This is why genuine caring
about a shared vision is rooted in personal visions" (Senge 1990, p. 211). In an

26
Aboriginal agency such as Carrier Sekani Family Services that employs approximately
ninety employees it would be important to get the employees, board members, and the
member communities together to develop a shared vision.
The current vision statement (see Appendix H) was written by the CSFS board of
directors. None of the staff, or community members had any input nor were they asked
for their input. Although the vision states that: "together with our Elders we will promote
healing and empowerment through legal, health and social services programs within
Carrier Sekani Family Services" the statement does not encompass all that we could be
and all that we could attain as a group. It would be worthwhile to revisit this vision
statement and be inclusive of all parties that care about the agency's mandate and its
purpose.
When a shared vision is literally "shared" it can empower the staff, management,
and community members. It is something personal and collective. It is not just the top
management that plans the shared vision, it is all of the people involved. If we do not
have common goals, dreams, or visions we become nothing, we walk aimlessly through
life without any drive or motivation to do something different with our lives. Senge
(1990) says it best in the Fifth Discipline:
Visions that are truly shared take time to emerge. They grow as a by-product of
interactions of individual visions. Experience suggests visions that are genuinely
shared require ongoing conversation where individuals not only feel free to
express their dreams, but learn how to listen to each others' dreams. Out of this
listening, new insights into what is possible gradually emerge. (p. 218)
One shared vision is the idea of compliance versus commitment. Compliance says
that you do the bare minimum, you get by, your heart is not into the shared vision. The

27
committed person has a passion for the shared vision, you do more than your share, you
give more than your 100%, it takes you away from being in a comfort zone and just
working for a paycheque. Your heart and soul are in your work which makes it a personal
vision. Being an employee for Carrier Sekani Family Services I believe that I am a
committed, loyal , passionate worker who loves to help others and most of all our Carrier
and Sekani people.

Systems Thinking
Senge (1990) places systems thinking at the centre of the other four disciplines. It
provides the hub of "interconnectedness" around which the disciplines of personal
mastery, mental models, shared vision and team learning seem to revolve. Central to the
Aboriginal belief system is the notion of interconnection and balance between all four
elements of life, the physical, emotional, mental, and spiritual is essential for maintaining
and supporting good health (Bopp, Bopp, Brown, & Lane, 1985, Voss et al., 1999).

Team Learning
Team learning is the process of aligning and developing the capacity of a team to
create the results its members truly desire (Senge, 1990). Team learning requires us to
dialogue with each, other thus ensuring that the team members speak the same language
and understand one another. Assumptions are a major area of concern when it comes to
team learning. It is a positive attribute when the team can voice their assumptions so that
they can be cleared and understood. Only then can there be no gaps in communication.
Another important aspect of team learning is to have no fear of repercussion when
team members are being honest in their feedback. We all can benefit from everyone's
feedback when we are telling our truths. It is important to set ground rules for team
members to be able to feel safe when they share their concerns. It is important that the

28
power balance is equal and that titles are left at the door. Team learning ensures greater
bonding between team members to allow each member to learn about one another
especially their beliefs and values. "Team learning, learning organizations try to find
ways to build continuous learning into teams in order to maximize knowledge
management and promote faster learning (Chartier, 2002, p.62)."
The relatedness between the philosophical tenets of Aboriginal culture and the
theoretical framework of the learning organization explains the inadequacies of the
western bureaucratic paradigm as a model of governance for the Aboriginal community.
Learning organizations offer an opportunity of restructuring an agency to allow for
greater congruence for aboriginal workers and their cultural heritage. It provides cutting
edge material and truly assists one to take an honest inventory and make changes in order
to co-create a healthy atmosphere. Learning organization moves away from the
traditional hierarchical top-down approach where authority, power, and control are
exerted upon the employees and people that they serve. Carrier Sekani Family Services
can benefit greatly from the learning organization approach as it is simple, easy, and
achievable because it is congruent with our cultural values. Change can be good for the
people and the employees. This theory has great promise for encouraging a nation.
Results could be greater and the positive synergy could be contagious.
Logic Model Evaluation
Logic models are navigational charts that describe how a program will be
implemented and what results are expected. They come in a variety of forms and have
been used by evaluators over the past 35 years to guide program planning and evaluation
(McLaughlin & Jordon, 1999; Wholey, Hatry, & Newcomer, 1994). There are five major

29
components of logic models (see Figure I): implementation objectives, inputs, activities,
outputs, and outcomes (Rush & Ogbourne, 1991 ).
Implementation
objectives

Inputs

Activities

Figure l. Logic model
The implementation objectives state what the program hopes to do. Program
inputs are any resources or materials used by the program to provide its activities (e.g.,
money, staff, volunteers, facilities, equipment, and supplies). Program activities are the
services delivered by the program (e.g., training sessions, counselling, assessments).
Examples of outputs are numbers of individuals served, number of referrals, and numbers
of client contacts or contacts on their behalf with other agencies. Outcomes address what
changes come as a result of project resources and activities. They assess the extent to
which a program achieves its outcome-oriented objectives (Rush & Ogbourne, 1991 ).
The program evaluation logic model was used to evaluate the five sub programs
that fall under Carrier Sekani Family Services FSS program. The main goal of the case
study was to improve the design and delivery of the FSS program to better meet the needs
of the Aboriginal children and families that access the service. This model is conducive
to planning effective programs and enhancing existing services. The logic model is
another useful way of looking at whether or not programs are on target in terms of goals
and objectives.

30
CHAPTER 3
Action Research Process
A fundamental tenet of action research is that it often starts from critical theory
(Tripp, 1990). Critical action research involves ensuring that the issue to be investigated
and acted upon comes from the community and not an outside professional or funding
source (Parks, 1993; Sankar, Dick, Passfield, & Swepson, 2001 ). In this case study, both
staff and users of services formed the action research learning team. The action research
process unfolded over a five day retreat in February 2005.
Phase One
The first phase of the five day action research process involved an examination of
the five FSS programs by the Family Support Team. The intent was to capture what
worked well and what needed to change. Following this day long process, it was the
consensus of the group that the current emphasis underlying FSS services was primarily
based on individual or single family's needs rather than the group approach. The action
research learning team felt that the focus of the programs was centered around the needs
of MCFD (i.e., referrals to other service providers, assistance and support in court
proceedings, transportation, family supervision, and moral support), rather than the users
of the services.
Phase Two
The second phase involved a brainstorming session to develop a "wish list" of
what the action research learning team wanted the five FSS programs to look like. The
team strongly felt what was lacking in the various FSS programs was a focus on group
work, with an emphasis on teens and those in need of addiction relapse support. In
particular, the users of the services noted that they wanted more culturally related

31

activities such as learning to sew, knit, learn crafts, beading, hide preparation, drum and
moccasin making, and learning their language. This group also indicated the need for a
venue to network their wares and a place for child care, trading clothes, hairdressing,
traditional teachings, canning, and food preservation such as berry picking, fishing, and
bannock making.
The specific types of support groups identified by users of services included:
drugs and alcohol, smoking, parenting, and job search. The group talked about groups for
anger management, grief and loss, peer counselling, teenage supports, certificate
programs, CPR classes, driver education, life skills, GED preparation, fundraising,
community clean-up, community pride. Finally, other items brainstormed included home
management training, budgeting, menu planning, literacy programs, healing circles, one
on one counselling, cultural teachings, women's and men's (fathers') groups, drop-in
daycare, family activities, community kitchen, children's activities, homework and
tutoring, and Elder storytelling.

Phase Three
The third phase involved thinking about what the group wanted to achieve within
the framework of the five themes using the learning organization model: personal
mastery, team learning, system thinking, mental models and shared vision. Following a
review of the five principles of the learning organization the group identified the
following:

Personal mastery.
Applying the personal mastery principle to the FFS program would mean
acknowledging that we cannot offer integrity of service to others if we
don't know and honour ourselves.

32
Personal mastery means to walk the walk, honouring self, progress not
perfection, self-reflection to clarify what is important, authenticity versus
ideals, honest communication versus 'one-up man ship', ownership of your
own healing process, ownership of your self care, genuineness versus
faking it, and recognizing biases.
It was acknowledged that the present culture was all about working too
hard and too fast from an individual perspective.
The team discussed their commitment to build on relationships.
They decided that a self-care plan should be implemented from a holistic
perspective to include: spiritual, mental, emotional and physical areas.
Further, that we need to work in our own lives as a person and as an
employee of CSFS FSS programs.

Team learning. The values defined in column 2 of Figure 2, were developed and
embraced by the action research learning team. These new values are to guide the team as
we move forward.

Status Quo

Pre-determjned structure
Complex
Acaderruc
Referral
Compartmentalized
Professional/Expert
Institutional research
Individual practice
Isolated
DictatoriaVJ udgemental
Specialjzed

Action Research Learning Team

Open and flexible
Simple
Life experience
Access
Holistic
Elder/Life Coach
Research for reality
Group awareness
Shared experience
Expressive/Problem solving
Generalist

Figure 2. Team learning values.
Systems thinking. Systems ' thinking is a framework for seeing inter-relationships
rather than issues and underlying structures rather than symptoms. The values that the

33
group considered crucial for system thinking were listed in an either/or context as
illustrated in Figure 3. These values will foster the team in "thinking systems."

Status Quo

Individual services
Limitations
Compliance
Mandated
Have to
Systemic
Deficit
Individual focused
Singular
Crisis intervention
Reactive
Hierarchical
Policy driven
Institutional
Static
Teaching
Linear
Focus on Weakness

Action Research Learning Team

Team learning (group)
Possibilities
Committed
Invested
Want to
Holistic
Strength building
Famny, Community, Group focused
Multi-faceted
Prevention and Early Intervention
Proactive
Collaborative
Accountability
Personal
Situational/flexibility/fluid
Facilitation
Circular
Focus on strength

Figure 3. System thinking values.

Mental models. Bureaucratic mental models encompass and foster what
traditional organizations look like, how they operate, and philosophies that they practice.
We looked at the mental models that were getting in the way and explored mental models
that would help us to achieve our goals (see Figure 4) .

Status Quo

Mistrust in Social Worker
Hierarchy
Racism
Deficit model
Dependency
Reactive
Policy Driven
Service deficit
Impersonal
Unchallenged/Unquestioned limitations
Rule-based decision making
Time limited outcomes
Band-aid solutions/surface

Figure 4. Mental models

Action Research Learnin2 Team

Social Worker is supportive
Equality/Circular
Equality
Strength-based
Interdependent, Empowerment
Proactive
Community Driven
Solution-focused
Interpersonal
Boundaries/Flexibility
Value based decision making
Self directed goal based outcomes
Foundation up/root of problem

34

Shared vision. The team discussed and refined a vision statement for the Family
Support Services Program. The new vision statement reads, The Family Support Services

Program staff agrees to empower community, families, and self through a holistic
approach guided by an Aboriginal perspective.
The following principles were identified as being core to the vision statement:
Community, Empowerment, Culture, Responsibility, Respect, Accountability, Inclusion,
and Relationship.
Prindi!_le
Community

Empowerment

Culture

Responsibility

Respect

Accountability

Inclusion

Definition
The definitions of community mean sharing, bonding, being inclusive,
and collective, relationship building, caring, ownership and
responsibility, mutually supportive, have a positive attitude, a sense of
belonging, having openness and transparency, respect, intrinsic value
and interpersonal and interdependent.
The definition of Empowerment is to encourage, support, viewing the
glass as being half full, positive, understanding, courageous, self
responsibility, capable, respect, holding as able and accountable,
listening, caring for, strength, bonding, esteem, show love, affection
and empathy.
Culture means language, Elders, respect, our dance, the medicine
wheel, spirituality, ceremonies, pride of who you are and where you
come from, traditional teachings, family and community are viewed as
important, showing care and concern for all young and old, gatherings
are important, children are seen as gifts and are lent to us for a time,
interconnectedness and family and community wellness, a sense of
belonging and identity, embrace our values.
TalGng action and doing your part, honouring honesty and reliability,
being humble and a clear understanding, finish what you start, having
strength, networking, trust is a major factor, being capable and
accountable and engaged with the people, having the ability to respond
and take action for self and others
What respect means to the group that you respect yourself and others
and all things, honouring all, responsibility, honesty, inclusion,
belonging, openness and transparency, trustworthy, modelling and
mentoring and being involved.
Investing yourself into the agency, being honest, having a clear idea of
goals and objectives of the agency and its programs for the Carrier and
Sekani people, having a purpose and promoting clear communication,
talGng action, initiating, holding self as able, and using "I" statements,
promoting healing and wellness with self and others.
Ensuring that everyone feels included and belongs, all for one and one
for all, open-minded, respectful, flexible, helpful, reliable, feeling

35

Relationship

loved, non-judgemental, accepted, equal, fairness, transparency,
encourage participation, sharing, trust, openness, welcoming, noninstitutionalized, committed, ownership, real, relevant, meet people
where they are at.
Relationships are very important in the work that we do with children
and families. It is vital to have trust, respect, caring, trust in each
other, time for self and doing self-care, networking, communicating by
listening, taking responsibility and sharing it, being accountable,
honest, inclusive, interconnectedness, balance, understanding, sense of
humour, self confidence and esteem, accepting of self and others, and
working collaboratively together, maintaining healthy boundaries.

Figure 5. Principles of vision statement.
Phase Four
The final phase of the action research process involved using the logic model to
map out the five programs based on the principles of the learning organization adapted to
an Aboriginal social service organization (see Figure 6).

Personal Mastery

Lifelong learning

Team
Learning
All my

Mental
Models

StrengthBased

relations

Systems Thinking

Interconnected

Figure 6. Aboriginal principles of the learning organization.

36

Program (shared) vision/Aboriginal worldview. The Family Support Services
program staff will empower community, families, and self through a holistic approach
guided by an Aboriginal, strength-based, ecological, and cultural perspective.

Personal mastery/lifelong learning. Each employee has a holistic wellness plan
for self-care and is also implemented with each family case file as part of their goal work
plan.

Team learning/all my relations. The staff of these programs will strive to be open,
flexible, focus on life experiences, be accessible to the families, utilize Elders, focus on
group facilitation and use a generalist approach to service delivery.

Systems thinking/interconnected. The program staff will work in collaboration
with one another and other programs and services in the agency. The focus of the work
will be proactive, preventative, and accountable. The approaches will be from Aboriginal,
strength-based, cultural, and ecological perspectives.

Mental models/strength-based. The focus should be on building capacity within
the agency staff by empowering and encouraging them. The program's decision-making
values are community-driven, solution-focused, interpersonal, interdependent, equality
based.

37
CHAPTER4
New Directions
As the action research learning team embraced the principles of the learning
organization, the following changes were suggested to the FSS programs. It should be
noted that shifting program service models and setting new strategic directions does not
necessarily require a complete change in the existing program. In fact, some of the
current approaches to support Aboriginal children and famj)jes will remain the same and
provide a strong and dependable foundation for the changed programs to operate.

Family Support Program
The intake, assessment, case planning, coordinating support services, direct
service delivery, record maintenance, and case review program components of the FS
program remain unchanged. What changed was the focus of the activities and methods of
coordinating services. The new approach will take a more holistic, culturally appropriate,
and prevention focus in working with families (see appendix C to review the logic model
of the FS program). In addition the new staffing model will be adjusted as follows: (l)
Supervisor/Director, (I) Intake Workerffeam Assistant, (l) Family Support Worker
(FSW); (1) Cultural Support Worker (CSW); (1) Parent Educator Worker (PEW); (2)
Certified Life Skills Coaches (CLSC).

Intake worker/team assistant. The Carrier Sekani Family Services parenting
program will offer an open-intake process where families will not have to wait extended
periods of time in order to build better relationships. The program will follow an
aboriginal approach to child rearing and enhance families in a holistic manner.

Family support worker. The most successful aspect of this program has been the
individual assistance for families attending court support or in need of advocacy. One-on-

38
one support has also proven successful especially when families and individuals require
professional intervention and crisis support.

Cultural support worker. The cultural support worker is a vital component of the
whole Family Support Program. It supports the notions of providing preventative and
proactive service delivery approaches. It also is conducive to culturally appropriate
service delivery with Aboriginal children and families. The emphasis on conducting
family, community gatherings, and community events is important to preserving and
strengthening Aboriginal families.

Parent educator worker. Support is an integral part of any program designed to
assist individuals, families, and communities. Individuals who live without support can
easily slip back into previous unhealthy patterns. Children and parents become isolated.
This service focuses on helping people and communities to grow and become empowered
and they are supported through the process. Natural networks that are cost effective and
fluid will develop and replace other more intrusive interventions such as supports from
family, friends and neighbors.

Certified Life skills coaches. Programming for Therapeutic Life skills will enhance
the ability of individuals to build their skills. Work placement and certificate training will
offer community members employment possibilities previously unavailable to them such
as working in offices, convenience stores, lumber mills, restaurants.

Home Support Program
The HS program shifted its focus from a Home Support Worker to a Children and
Youth Worker that will coordinate programs for the children and youth. This proposed
change will need to be negotiated with MCFD because of the contractual obligations
CSFS has with MCFD for this program (see appendix D). The following are programs

39
that the team wanted integrated in the existing HS program that are funded through

MCFD.
1. Children's and Youth life skills
2. Children and youth activities

Children and youth life skills. Through a program that focuses on children's life
skills we can help develop the skills and tools that children will retain as they develop
through their formative years. These workshops and activities will be specifically
targeted for children, a unique group of learners who are the best candidates for learning
at an early age the value of self care and preventative health. Some of the life skills that
the children and youth will learn are communication, problem-solving, expressing
feelings, and giving and receiving feedback.

Children and youth activities. Children are our future; we need to help them
develop into persons with the skills to ensure the development of their health and
happiness. This program (workshops and events) will focus on supporting children and
youth so that we can empower them towards a healthy safe and inclusive life in their
communities. Some of the skills that they will learn would be cultural activities such as
learning how to bead and learning about the hunting and gathering techniques of the
Carrier culture. School-aged children may also learn their own language, and drum
making. Other generic activities would include recreational activities such as:
swimming, and joining the different leagues, baseball, gymnastics etc.

Bridging to Employment Life Skills Training
The Bridging to Employment Life Skills Training program (see appendix E) is
funded by the PGUAS and application for ongoing funding is done on an annual basis by
the PG Urban Aboriginal Working Group . The program will remain the same; however,

40
we are requesting that the program be funded by MCFD as it is stipulated in our current
contract with MCFD for the urban Family Support Program.

Community Linkages Soup Bus Program
This Community Linkages Soup Bus program (see appendix F) is funded by the
PGNAETA and PGUAHS. The funding is not annualized and is based on funding
provided by the federal government. There are on-going negotiations on a provincial and
federal level to continue the funding and have it annualized.

Band Family Care Worker Program
Presently, the BFCW program (see appendix G) is cost-shared with MCFD and
the Child and Family Service program of CSFS. CSFS has ( ll) member bands within the
society. Lake Babine Nation has a separate FCW contract with MCFD. Yekooche First
Nation has a portion of the BFCW budget accounted for with the Community
Development Social Worker. Saikuz First Nation requested that they retain their full-time
FCW and agreed to re-vamp the job description to include preventative activities for the
children and families in their community. Burns Lake Band, Wet'suwet'en First Nation,
Cheslatta Carrier Nation, Stellat' en First Nation, Nadleh Whut'en, Takla Lake First
Nation have part-time workers. Skin Tyee First Nation and Nee Tahi Buhn Band do not
have any workers.
The BFCW program needs to shift from crisis intervention workers to
Community Support Workers or Family Preservation Workers where they will be
conducting cultural activities and Family Health Education for the families in their
communities and also workshops and support groups. The overall goal of the program
will be prevention of children being removed from their families .

41

The contracts with each of the respective bands will be revoked and the existing
workers will become CSFS employees with the exception of Saikuz First Nation and
Wet'suwet'en First Nation at their request. A separate proposal will be drafted and
submitted to MCFD to fund full-time workers in the communities with a BFCW
Coordinator.

Other Recommended Initiatives
In addition to the specific program changes, the following programs were also
seen as important to the FSS program in terms of training, capacity building, and being
able to secure a building that will include all of the programs that are recommended for
the Family Support Services Program.

Train the Trainer
Training the trainer is an integral part of providing family support staff (within
CSFS and in the communities) with the skills to deliver culturally appropriate services to
the families that the Carrier Sekani Family Services team supports. This program aims to
expand the skills, knowledge, cultural abilities, and competencies that is necessary and
appropriate to build community capacity and pride.

Community Center
A community centre for families to access resources is critical for the success of
families involved in our new services. The center will provide a gathering place and a
safety zone for families in need of assistance. It will be a gathering place for families,
friends and the community as a whole. The facility and its grounds will provide a cultural
gathering place where ceremonies and elder story telling will be but a few of the benefits
offered.

42

Family Mediation
For children, families, and communities to be strong and self-reliant, they must be
able to work through individual, family, and community problems. Through Family
Mediation, CSFS will be able to provide the resources, expertise, and training to help
mediate family issues. Community cohesion will be enhanced and there will be less need
for intervention or involvement of other agencies if families can work to create solutions
to their own issues.

43

CHAPTERS
Personal Reflections
The five day action research process was a very invigorating and refreshing
experience for the program and everyone involved. It was a very respectful approach to
reviewing our current programs. The staff bonded in a very unique way and there was a
shared understanding between staff. The communication aspect was very informal which
made it easier and more comfortable for the staff to be able to be candid and frank in their
discussions, honesty and transparency was expressed which allowed each staff to be
vulnerable and express who they are as people first. The participation level was 100%,
the staff attended every day despite other work commitments and ensured that their
voices were heard and understood. The inclusion aspect was again, very well received,
everyone felt like they were the driving force and were excited that their opinions were
being acknowledged, respected, and implemented. This process was very liberating in
terms of the ability to think outside the box and to stray from our traditional methods of
"research" of finding new and innovative ways to deliver these programs.
What I have learned from this experience was that change is possible in this
present day system of "organizations" That if we can all agree that our Aboriginal people
including ourselves, need to practice the holistic approaches to personal wellness we can
move mountains together as a Nation . This process ead me to look at the individual (self
and personal mastery) and then, to family, community, organization, and our Nation and
view it from a macro level that one person can make a difference. As individuals and
employees we are still a person and we need to strive for personal wholeness and need to
practice what we preach so that we are modelling for the families that you can achieve a
life of personal wholeness and well ness.

44

Conclusion
The Family Support Services Program within Carrier Sekani Family Services has
been long overdue for a program evaluation that would overhaul the program and the
outcome would be to have a more collaborative, empowering, inclusive program for the
Aboriginal children and families who reside in the Prince George area. We are in the 21st
century and themes, eras come and go and evolve from historical issues to present day
realities. One thing is for certain that amends still need to be made with the Aboriginal
people not only in Prince George but, also for the rest of the Nation. Healing and
wellness are the guiding principles for all services to Aboriginal people. It must come
from a true Aboriginal worldview, structural perspective, and the anti-oppressive
perspective for our children and families to become whole once again .

45
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54
Appendix A: Integrated Program Development Framework

E,motiona.l

.bersona\ ~

~ ~

55
Appendix B: CSFS Territory Map

I

~

Long Term

Intermediate

Short Term

Outcomes

Outputs
(TARGETS)

Activities

J;;puts

~~

..
..

..

1. .

· J. . I

Ppts will receive
specific service for
self and children

Ppts are have
goals planned for
self
Ppts feel
encouraged

Ppts feel
welcomed, helped,
empowered,
understood

# intakes, referrals
# home visits
# phone calls
#of Abor. Ppl
#of members
served band by

Home visits
Transportation
Collect all info.
Counselling with
families
Attend family
court
Genogram Dev.
Goal work plan
with families

-

Transportation
Participants
Program supplies
Facility
Coffee
Referral list

$78720.00

Intake Worker
& Workshop
facilitator

Intake

..
..

..
..

1. . 1

PPts feel
supported
Ppts feel
empowered in
situation

Ppts understand
family court
process

Ppts understand
self through
assessment

# of assessments
# of families
supported-court
# of transports
# home visits

Complete
thorough holistic
assessment on all
participants
Court support
Advocacy
Transport
Home visits, assist
families with home
and parenting
concerns

Holistic
assessment
Transportation
Program supplies
Facility
Paticipants
Referral List

$78720.00

FSW Staff

..I

..

.. I

..

Asses.ment 1. . 1

PPts know who
they are.
PPts know and
learn language and
culture and have
pride

~

Ppts are
culturally aware.
Ppts are more
aware of
colonization, rez
schools, 60s scoop,
Intergenerational
patterns

#groups, wrkps
done
# genograms done
# oflanguage
classes # of ppts

worknlan

Review assessment
Facilitating
cultural support
Provide history of
colonization
lntergenerational
patterns, identity,
Proposals for
language classes,
Budget for crafts
Organize

Facility
Supplies
Cultural
curriculum
Transportation

$78720.00

FSW(CSW)
Staff

Referral

..

..

1. .

..

I ..

LOGIC MODEL OF FAMILY SUPPORT

Appendix C

PPts know child
development stages
To increase chances
of children staying
in the home

PPts know how to
discipline children
PPts and children
are safe

Ppts are aware of
parenting to keep
children safe
Ppts aware of self

# of parent edu .
Classes taught
# of pamphlets,
nwsltrs, posters
done, #of h/v,
wksps done

Traditional parent
education
curriculum
Do posters,
pamphlets,
newsletters,
workshops, groups
for parents in
office and at home,
individual, family
and community

Facility
Prgm supplies
Parent Edu.
Curriculum
Transportation
snacks

FSS (PEW) Staff

$78720.00

Case
Manal!ement

..
..

..
..
..

Families are aware of
intergenerational cylces
Families have their
children at home safe
Families are identified
and educated on culture,
language & customs

Families are
strengthened and
preserved

FSS program staff are
interconnected and
interdependent.

# wrkrs supervised
# of open/closed files
# of proposals done,
# of curriculum dvlped
#of mtgs, p/c, eval 's done

rnmrnnnitv

Supervise worker, review
and assign caseloads,
gather cuI tu raJ
curriculum, parent
education, seek out
facilities for programs,
provide direction, support
to workers, provide
training for workers,
create positive working
relationships with

Facility
Supplies
Curriculum Dvlpmnt
Secure fin. Resources
For programs

$78720.00

Dir JSup. Staff

Community
Develooment

56

I

I

-

Long Term

Intermediate

Short Term

Outcomes

Outputs
(TARGETS)

Acthities

~]
..

..
..

To obtain basic
information on all
referrals
Ensure contracts
are on file
Specific service
required
Ensure forms are
updated
Consult with SW

HSWCoor
$50878.05
Facilities
Office equip.
PPts
Visiting rooms
Furniture
Teaching
material
Training
Transportation

~

immediate access
to services based
on priority
Effective working
relationship with
MCFD,
Families,CSFS
staff.
Families are
reunified and
fewer protection
issues

# of referrals
#Showing up for
assessment -# of
referrals received
-# of referrals
aaccepted
-# on waiting l.ist

.. I

1. .

Implementation
Objectives
I

'

..
..

..

.. I

..

Determine issues
of concern for
clients
To maintain
clients' functional
abilities to the
least restrictive
level
To improve quality
of life for parents,
children and
families
Families are able
to visit with

# of completed
assessments
# of "no shows" for
assessment
# of completed
assessments
Characteristics of
clients

To complete the
standard
assessment format
on all clients who
participate in
assessment
Develop work plan
Ensure safety of
children at all
times

HSW Coor
$50878.05
Facilities
Office Equip
Assessment Tool
PPts
Program supplies
Referral or
transportation

~

..
..

..
..

Assessment 1. . 1

To increase
clients/families
abilities to self
manage
Children and
youth are active
and visisble in
community
Children & Youth
have better quality
of life
Fully funded
services are
implemented for
children, youth.

#IV tvnPf.:. nf

# referred to
various agencies
Characteristics of
clients
# of children &
youth served

Ensure
appropriate
referral is made
Assess safety
concerns
Assess child &
youth needs and
develop activities
Do proposals for
child & youth life
skills

p/t HSW staff
$50878.05
C&YWorker
Office space
Computers
Phone
Cell phones
Car seats
Program supplies

Referral

..
..
..
..

I ..

LOGIC MODEL OF HOME SUPPORT

Appendix D

To ensure families,
children & youth are
active in community
with healthy
activities
Families &
community are
connecting in a
healthy manner
To increase chances
of children staying
in the home

# of ppts served
# of visits done
# of reports done
#of children
activites done
# of youth activites
done # of homes

Ensure staff are
aware of family
dynamics
Supervised visits
Conduct activities
for children and
youth
Ensure reports are
edited and
proofread and
accurate

p/t staff
$50878.05
C&Yworker
Vehicles
Car seats
Program supplies
Cell phones
Facilities

~ ~

..
..

..
..
..

To ensure effective
working relationship
with MCFD, CSFS, FP
and other programs
work together
Proposals are completed
for programs needed for
C&Y
To educate, inform
Aboriginal parents of
other parenting styles
and ways to ensure the
safety of the children

# of evaluations done
# of contracts received
# of types of services
# of families served and
demographics
# of SW?FPcontacts

To ensure contracts are
received from SW
To ensure referrals for
service are specific
Assessments are completed
Reports are done on time
Schedule is accurate and
updated
Staff are trained on report
writing and other training
initiatives. Supervise staff

HSW Coordinator
$50,878.05
Facilities
Office Equipment
Printer, computer, cell
phone, fax, copier,
Program supplies

Community
Develooment

57

~

I

Long Term

Intermediate

Short Term

Outcomes

Outputs
(TARGETS)

~

I
1. .

..
..

To obtain info on
referral made
from
advertisements,
MCFD,self,
HRDC,
Employment
Counselors
PIF completed

(2) Certified Life
Skills Coaches
Facilities
Office Equipment
Copier/Fax/Print
er
Office space
Furniture
Forms/Advertise
Participants

Intake

To obtain
immediate
access to services
based
on priority
Increase
awareness of self
and other service
providers and
programs in PG
Greater access to
services in PG

# of referrals
#Showing up for
assessment
-# of referrals
accepted
-# on waiting list
-Referral source

.. I

1. .

Implementation
Objectives

..
..

Assess individual
strengths and
needs.
Interview possible
ppts and conduct
selection process
Advocate for
daycare subsidies,
Assess training
needs.

Staff
Phone
Cell
Transportation

To provide
opportunities to
increase self
awareness, esteem,
confidence,
employment and
training through
workshops and
experiential
learning

# of completed
assessments
Characteristics -#
of "no shows" for
assessment

L

..
..,

..
..

..
..

1. . 1 A&<e.sment I . . I

To increase
clients/families
abilities to self
manage
To set group
expectations,
present lessons on
core issues,
employment,
training.
Provide certificate
training & work
experience.
Increased self
esteem, awareness,
employment &

#of lessons
# of students
#of work
placements
# of referrals to

To conduct life
skills curriculum
Ensure student
flies are in order
Ensure within
budget
Ensure student
attendance

Staff
Referral source
Office space
Phone
Copier, Fax,
Office Equip.

~~~

..
..

..
..

I ..

Students have a
clearer knowledge of
personal
functioning,
strengths, barriers,
related to self,
employment and
training,
Students will gain
employment, or
continue with edu or
training, career
direction

# of case files
#of work
placements
# student reports
completed

To ensure student
files are updated,
assessments,
referrals, job
placements, are
completed, goal
work plan

Staff
Case Files
Office Equip.

~

..
..
..
..
..

LOGIC MODEL OF BRIDGING TO EMPLOYMENT LIFE SKILLS PROGRAM

Appendix E

PG will have a greater
awareness of the
Bridging Project goals
and objectives and who
can be referred to this
program.
Community linkages
will occur and rapport
with work placement
agencies will be
developed.
Students will become
active citizens to society

#of types of
presentations to
community service
providers
#of ~
romnlP.tP<I

To provide information
to community agencies
and pamphlets to families
on life skills program,
budgeting, problem
solving, education and
career options
Conduct (4) intakes/yr
with (15) ppts each

$120,000 funding for full
year
Coordinator
Community service
provider list
Work placement
agencies
Facilities
Office Equipment

Community
Develooment

58

I

I

I

Long Term

families, homeless
will be fed
The homeless and
at-risk homeless
will have more info.
On resources

The hun gry

on priority

based

access to services

To obtain immediate

I children, youth,

1""!' 1 ...1- -

I

~

#of soup bus users
# of homeless
#of at-risk
homeless
# of meals served
# of children, &

Intermediate

..

To ensure that
all soup bus
users are
accounted for;
Demographics
collected;
Surveys,
Pamphlets are
distributed

Coordinator
Assistant
Casual
Bus
Faci liti es
Office
Equipment

Intake

1-+ I

,

1. .

1-+

-+I

Outcomes
Short Term

Outputs
(TARGETS)

Activities

Inputs

Implementation
Objectives

..
..

-+I

..
..

I

greater understanding
of community
resources and are able
to find & retain a home
To improve quality of
life for homeless or at
risk of being homeless
persons with and their
families

To delermine issues of
concem to service
users
Service users have a

# of assessments
done
# of pamphlets
handed out
# of referrals to
other food sources

To comp lete the
standard
assessment
format on a ll
w h o access
service
E n sure statistics
are completed
Info. provided

Coordinator
Assistant
Casua l
Bus
Faci lities
Office
Equipment

A&.essment

..
..

..
..

1-+1

Service users will have
a good understanding
of poverty,
homelessness and how
to attain a healthy
lifestyle.

support services.

clients/families
abilities to self manage
Service users are better
equipped to ~
selves to access

~

To increase

hv

# Referred to
various agencies
Characteristics of
clients
# of services users

To ensure service
users have
referrals made for
housing, income,
shelters, food
sources, clothing,
counselling,
access to health
facilities, flu
shots, services

Coordinator
Assistant
Casual
Bus
Faci liti es
Office
Equipment

Referral

..
..

1-+

..

I..

To increase chances
of homeless of
finding homes,
income, food sources,
clothing sources
To have support
services for social
problems and issues
Service users have
self esteem, confident
and have a home

# of various types of
contacts -#of c li ents
intervention
-# of homes found
# of referrals to
assistance

CAllrf'P('

To provide
counselling,
To provide followup contact (I) week
for 6 months.
To provide case
management
structure for care.
-To provide
referrals to CINHS,
ASAP,to food

Coordinator
Assistant
Casual
Bus
Facilities
Office
Equipment

~ ~

LOGIC MODEL OF COMMUNITY LINKAGES SOUP BUS PROGRAM

Appendix F

..
..

..
..
..
~ ~

~

f11nrtina

To educate, infom1
Aboriginal service users
of a healthy holistice
lifestyles and ways to
ensure their own safety
and well-being.
To ensure that the basic
needs are met for each
service user: food, shelter,
clothing, love and
belonging and know their
cultural identity.

# of types of presentations
# of reports done
# of statistics completed
# nf nronns" Is sn hmi tt"n

~

To provide information to
community agencies and
pamphlets to fan1ilies on
parenting and home
management, food sources,
alcohol and drug
counselling and treatment,
life skills, housing
information, income
assistance. To complete
proposals to funding

Coordinator
Assistant
Casual
Bus
Facilities
Office Equipment
$187,728 of funding/yr

Community
Develooment

59

1..

I

I

Intermediate

Long Term

1. .

Outputs
(TARGETS)

Outcomes
Short Term

1. .

Acthities

I

1. .

~

# of intakes
completed
# of genograms
done
# of referrals made

To complete
holistic assessment
on each family
Do genogram on
each family
Complete statistics
on demographics
in commuity
Ensure all intake
forms are
completed/file

Facilities
Transportation
Office Equip.
Office Supplies
(IO)FTE's
(I) FTE Coor.

Intake

To get immediate
access to services
based on priority
To ensure all
1 children and
families access
needed services
1 A good
understanding of
social problems
issues in
community

I

I

.. ,

I

Implementation
Objectives

1. .

1. .

..
..

functional abilities to
the
least restrictive level
To improve quality of
life for persons with
MS and their families

concern to clients
To maintain clients'

To determine issues of

referrals

-# of "no shows" for
assessment
-# of completed

# of completed
assessments

~

To complete the
holistic assessment
format on all clients
who participate in
assessment
To ensure
appropriate referrals
are made to other
services or
treatment for
chi ldren and

Facilities
Transportation
Office Equip.
Office Supplies
(IO)FTE' s
(I) FTE Coor.

..
..

..
..

, . . , Assessment , . . ,

social problems and
issues and have a
greater understanding
of needs for self,
children and families

Families are aware of

clients/families
abilities to self manage
Families have greater
knowledge to services
available in community

To increase

# Referred to
various agencies
Characteristics of
clients

To ensure referrals
are made and
followed up on.
Contact has been
made with referral
source
Provide info. On
other services in
area

Facilities
Transportation
Office Equip.
Office Supplies
(IO)FTE's
(I ) FTE Coor.

Referral

..
..

..
..

I ..

To increase chances
of children staying in
the home Ppts are
aware of parenting to
keep children safe
Ppts aware of self
PPts know how to
discipline children
PPts and children are
safe
PPts know child
development stages

# of parent edu.
Classes taught
# of pamphlets,
nwsltrs, posters
done, # of h/v,

Traditional parent
education
curriculum
Do posters,
pamphlets,
newsletters,
workshops, groups
for parents in office
and at home,
individual, family
and community
Files completed

Facilities
Transportation
Office Equip.
Office Supplies
(IO)FTE's
(I) FTECoor.

~

LOGIC MODEL OF BAND FAMILY CARE WORKER PROGRAM

Appendix G

..
..

..
..
..
FSS program staff are
interconnected and
interdependent.
Familes are strengthened
and preserved
Families are aware of
intergenerational cylces
Fami lies have their
chi ldren at home safe
Families are identified
and educated on culture,
language & customs

#of types of
presentations# wrkrs
supervised
# of open/closed files
# of proposals done,
#of curri cu lum dvlned

C'nmmnnitv

Supervise each worker,
review and assign
caseloads, gather cu ltu ral
curriculum, parent
education , seek out
facilities for programs,
provide direction , support
to workers, provide
training for workers, create
positive working
relationships with

BFCW Coordinator
Facilities
Transportation
Office Equip.
Office Supplies
(IO)FTE's
$442,330.00 funds needed

Community
Develooment

60

61
Appendix H: Current Mission Statement
With the guidance of our Elders, Carrier Sekani Family Services is committed to the
healing and empowerment of Aboriginal families by taking direct responsibilities for:
health, social and legal services for First Nations people residing in Carrier and Sekani
territory.