English - Ontario Association of Children's Aid Societies

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$Marie Collins \$

A. A PROCESS OF RECONCILIATION In 1996, the Royal Commission on Aboriginal Peoples articulated the need for a “renewed relationship based on the principles of mutual respect, sharing and mutual responsibility.” Reconciliation is a process that moves Aboriginal and non-Aboriginal Canadians from a relationship based on colonization to a relationship based on self-determination, equality and respect. Cindy Blackstock and others developed four phases of reconciliation with respect to child welfare. The four phases Blackstock proposes have been adapted in the paragraphs below to address both child welfare and family violence. Truth Telling > > Begin with a full and truthful accounting of child welfare respecting Indigenous children, youth, and families. This would include identifying past and current harms experienced by Indigenous children, families, and communities, and must be told from both non-Indigenous and Indigenous perspectives. Truth telling gives voice to, and recognizes, past harm, obliges it to be heard, and sets the scene for restoration. > > Require non-Indigenous and Indigenous peoples to acknowledge and accept responsibility for redressing the wrongs done to Indigenous children, youth, families, and communities, regardless of their degree of direct involvement Acknowledging > > Recognize that child welfare practices imposed on Indigenous peoples, and the values that guide them, are not the right or best path to continue to follow > > Recognize the practices of Indigenous peoples in raising and protecting families, and the values that guide them > > Adopt equality, fairness, and balance as essential guidelines to child welfare > > Respect the intrinsic right of Indigenous peoples to define their own cultural identity > > Bring alive a new understanding about balanced and harmonious families between Indigenous and non-Indigenous peoples
Assert that Indigenous and non-Indigenous peoples can follow a new path in the future — a path that reflects learning from the past and a renewed sense of mutual respect “Collective reconciliation is the process that brings adversaries to rebuild peaceful relations and a new future together.” - Fred Kelly, 2008 Restoring > > Provide an opportunity for individuals to work in a respectful – and trustworthy way to redress past harms and set frameworks in place to prevent their recurrence > > Establish an ongoing process whereby Indigenous and non-Indigenous peoples take mutual responsibility for child welfare and ending family violence > > Guard against the human tendency to revert to past practices when something new becomes difficult or uncertain > > Build personal and community capacity for addressing past wrongs and current child welfare problems, and for promoting family well-being “We need a Truth and Reconciliation process just on child welfare. The assimilation process that happened earlier through the Indian Act and residential schools is happening today through child welfare. The answer to the question, “What has been the role of the CAS in your life as an Aboriginal person” “Cannot continue to have a paternalistic approach saying, ‘We need to help you. We have not been helping.’” - Focus group participant Relating > > Recognize that reconciliation is not a one-time event or pronouncement but rather an investment in a new way of being and a relationship to achieve a broader goal: A holistic Aboriginal system that supports the safety and well-being of Indigenous children, youth and all family members > > Require Indigenous and non-Indigenous peoples work jointly to implement a set of core values, a vision, and a structure for best practice > > Commits professionals and others to continue the journey of reconciliation — especially when energy and focus are diverted elsewhere Child welfare professionals make decisions that have long-term impacts on each child and family they serve. Protection and intervention decisions can be made by collecting knowledge using both a Western and Indigenous worldview. Establishing a relationship with the family, other service providers and community members can inform critical decisions about whether each family has enough support to move forward in achieving balance. As this Practice Guide began, it ends with a thank you. Thank you for being part of the important work that is underway in all Aboriginal communities in Ontario, to end the violence in the family and restore First Nations, Inuit and Métis families back to harmony. 143
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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
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and linguistic development, is a de
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The Medicine Wheel is an ancient sy
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Life Cycle Wheel training and teach
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1. Piliriqatigiinngniq — worki
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Traditionally, it was the women who
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The OACAS Practice Guide, Critical
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THE STRATEGIC FRAMEWORK TO END VIOL
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2. In order for development to occu
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Circles and involves the community
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A key tool that is often used to he
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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
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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
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Page 118 and 119: SOURCES Ajunnginiq Centre, National
Page 120 and 121: A. WHAT DOES “ABORIGINAL COMMUNIT
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 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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