English - Ontario Association of Children's Aid Societies

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$Marie Collins \$

A. WHAT DOES “ABORIGINAL COMMUNITY” MEAN Like Aboriginal peoples, the Aboriginal community is not monolithic. There are, however, some consistent patterns in many Aboriginal groups: 1. Communities are formed based on culture, tribe, geography, Aboriginal status, and language. 2. First Nations communities, also referred to as Reserves, are identified as autonomous communities. They often provide services and programs to their community and in some cases, organize around larger geographical areas within Treaty Agreements or to provide services and programs to several communities (e.g. North Shore Tribal Council, representing seven First Nations in the Sudbury and Sault Ste. Marie areas of Ontario). 3. In urban and rural parts of Ontario, there are often a number of Aboriginal organizations providing services. Historically, Friendship Centres were the primary Aboriginal service providers in many communities. Currently there are 29 Friendship Centres in Ontario and they have been augmented by other Aboriginal service providers including the Aboriginal Health Access Centres, Child and Family Services agencies, shelters for Aboriginal women, Healing Centres, Housing Cooperatives and others. The Métis Nation of Ontario have established a wide range of programs that are offered through their offices throughout the province. The Inuit have specific service organizations, including the Ottawa Inuit Children Centre and the Inuit Family Resource Centre, but all are based in Ottawa. 4. There are representative organizations that ensure political representation for specific Aboriginal groups including the Chiefs of Ontario that represents 134 First Nation communities in Ontario, the Métis Nation of Ontario that represents Métis in Ontario and the Ontario Native Women’s Association which represents Aboriginal women in Ontario. The Inuit do not have an Ontario-based representative organization, but increasingly the Ottawabased organization Tungasuvvingat Inuit is representing Inuit at a provincial level. In recent years, there have been a number of significant trends in the delivery of services to Aboriginal families in the area of family violence and healing programs:
a) There has been a blurring of the line between the Aboriginal representative organizations and Aboriginal service organizations, as representative organizations are increasingly providing service delivery and programs. b) There have been significant changes in program investments at the federal level with the conclusion of funding to the Aboriginal Healing Foundation. Approximately 150 healing programs were delivered in Ontario over the 15 years the Foundation was in existence, and many of them have not been successful in finding alternative funding. This has left a significant service gap to support families doing healing work. c) Three cities in Ontario have been participants in the federal government’s Urban Aboriginal Strategy: Ottawa, Toronto and Thunder Bay. These three cities were able to access funds to address issues that are specifically affecting urban Aboriginal peoples. This strategy is scheduled to end March 31, 2012. “Humankind has not woven the web of life. We are but one thread within it. Whatever we do to the web, we do to ourselves. All things are bound together. All things connect.” - Chief Seattle, 1854 “The Aboriginal Healing Foundation was given an eleven-year mandate, ending March 31, 2009, to encourage and support, through research and funding contributions, community-based Aboriginal directed healing initiatives which address the legacy of physical and sexual abuse suffered in Canada’s Indian Residential School System, including inter-generational impacts.” For more information, visit www.ahf.ca d) Over the last 15 years, a key funder of community and healing programs for Aboriginal communities in Ontario has been the Aboriginal Healing and Wellness Strategy (AHWS). AHWS has recently been restructured and some of the funds will be allocated differently. e) While it has been well-documented by the Aboriginal Healing Foundation that community based healing programs are effective, these programs are not consistently funded. Child welfare professionals may find they have established a relationship with an Aboriginal service or organization and then it ceases to exist. f) The decrease or reallocation of Aboriginal funding support increases the responsibility of child welfare professionals to become allies with Aboriginal communities. B. PRACTICE: RESPECTFUL ENGAGEMENT WITH ABORIGINAL COMMUNITIES A number of children’s aid societies have established positive working relationships with Aboriginal communities. Focus groups participants identified that for community organizations and Aboriginal communities to consider building relationships with child welfare requires three things: > > Leadership within CAS to engage with Aboriginal communities in a respectful way 121
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WORKING WITH FIRST NATIONS, INUIT A
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SUPPORTING ABORIGINAL FAMILIES Than
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THE STEERING COMMITTEE Native Child
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8 4 > STRENGTHENING YOUR PRACTICE /
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Child welfare professionals have a
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4. To successfully protect First Na
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A range of violent behaviour can oc
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“The term ‘Aboriginal’ is off
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The Practice Guide is an invitation
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Clan family: This structure is base
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Family violence (witnessing and bei
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could live on the land and in the c
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The historical trauma of Aboriginal
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VIOLENCE AGAINST WOMEN Adapted from
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FAMILY VIOLENCE Family violence in
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General characteristics of lateral
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G. ATTACHMENT Culture has commonly
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In Indian country, we should probab
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Customary Care: Customary Care reco
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Canada Mortgage and Housing Corpora
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2 > FIRST NATION, INUIT AND MÉTIS
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First Nations people living outside
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First Nations, Métis and Inuit peo
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and meeting obligations to medicine
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C. THE INUIT In 2006, there were 2,
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population relates primarily to the
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Individuals or their children were
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status as a result of marrying non-
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MILLENNIUM SCOOP In her report, Pro
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G. ABORIGINAL FAMILIES AND CHILD WE
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. . . if we go back to the origi
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Effectiveness of Healing Activities
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3 > UNDERSTANDING CHILD WELFARE AND
Page 69 and 70: and linguistic development, is a de
Page 71 and 72: The Medicine Wheel is an ancient sy
Page 73 and 74: Life Cycle Wheel training and teach
Page 75 and 76: 1. Piliriqatigiinngniq — worki
Page 77 and 78: Traditionally, it was the women who
Page 79 and 80: The OACAS Practice Guide, Critical
Page 81 and 82: THE STRATEGIC FRAMEWORK TO END VIOL
Page 83 and 84: 2. In order for development to occu
Page 85 and 86: Circles and involves the community
Page 87 and 88: A key tool that is often used to he
Page 89: Four Worlds International Institute
Page 92 and 93: A. HOW ABORIGINAL FAMILIES DESCRIBE
Page 94 and 95: Indigenous knowledge, including how
Page 96 and 97: “I felt judged by the workers. I
Page 98 and 99: The focus group participants gave t
Page 100 and 101: “When a CAS protection worker cam
Page 102 and 103: Offer as many interventions as poss
Page 104 and 105: The model below shows elements invo
Page 106 and 107: F. PRACTICE: ENGAGE OTHERS TO SUPPO
Page 108 and 109: What are the strengths of this fami
Page 110 and 111: The focus group participants made t
Page 112 and 113: “CAS was called in because the fa
Page 114 and 115: 3. Focus group participants express
Page 116 and 117: Some of the training provided to re
Page 118 and 119: SOURCES Ajunnginiq Centre, National
Page 122 and 123: Organizational change within CAS in
Page 124 and 125: ESTABLISH A COMMITTEE OF CHILD WELF
Page 126 and 127: “Our organization has agreements
Page 128 and 129: AHWS Healing Continuum Aboriginal H
Page 130 and 131: SOURCES Aboriginal Healing and Well
Page 132 and 133: A. WHAT DOES ADVOCACY MEAN Child we
Page 134 and 135: community initiatives, conducted re
Page 136 and 137: To download a copy of Children Firs
Page 138 and 139: 3. What interventions are offered t
Page 140 and 141: and ongoing needs with the resource
Page 142 and 143: A. A PROCESS OF RECONCILIATION In 1
Page 144 and 145: S O U R C E S Blackstock, C., Cross
Page 146 and 147: ONTARIO ABORIGINAL ORGANIZATIONS Ch
Page 148 and 149: APPENDIX A GLOSSARY Unless specific
Page 150 and 151: emaining within Canada. All 10 prem
Page 152 and 153: APPENDIX B SAFETY PLANNING FOR WOME
Page 154 and 155: APPENDIX C SAFETY PLANNING FOR THE
Page 156 and 157: flag situations arise from rigid ex
Page 158 and 159: REFERENCES 2-Sprited People of the
Page 160 and 161: Castellano, M.B., Archibald, L., &
Page 162 and 163: Hudson, P. & McKenzie, B. (2003). E
Page 164 and 165: Ontario Association of Children’s
Page 166: Teillet, J. (2010). Métis law in C
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English - Ontario Association of Children's Aid Societies

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