English - Ontario Association of Children's Aid Societies

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$Marie Collins \$

General characteristics of lateral violence are: 1. Repeating the original oppression by oppressing those around us, 2. Intensely focusing on the negative in another person or another group, or 3. Collective cooperation when a number of people work together negatively to attack and undermine another person or group. Remembering the Harmony Circles, child welfare professionals’ work needs to include supporting the circles around the family and children. Keeping the circles in balance requires child welfare professionals to create relationships with other service providers to help support the family. When service providers and the public see the statistics, there is often a knee-jerk reaction to move children away from their homes and their communities. There are often public proposals to have more children adopted to non-Aboriginal families because “the right to a loving, nurturing and permanent family should be deemed at least as important as cultural considerations” (Wattie, 2010). There are two assumptions being made here that are problematic: 1. Most Aboriginal children are in families where they are loved; however, the skills required to nurture have been undermined because of many historical actions of colonization. 32 2. The long-term impact of Aboriginal children being raised in non-Aboriginal
families may be detrimental to many children, because one’s sense of identity shapes and determines the quality of a person’s life. The historical experiences of Aboriginal peoples have resulted in violence, perpetrated both by individuals external and internal to the Aboriginal family. The issue of lateral violence has an impact on understanding the root of violence and also the ability of the community to protect children. Child welfare professionals need to find health in the individuals and communities to ensure children can be raised in their home communities. F. THE IMPORTANCE OF IDENTITY The formation of a person’s identity is a complex process that leads to the establishment of a sense of self as an individual and in relation to others. A person’s identity includes a sense of continuity (where I came from); a sense of uniqueness from others (what are my gifts); and a sense of affiliation (who do I belong to). Identities do not exist before they are constructed . . . and are shaped in part by recognition, absence of recognition or misrecognition by others. Cultural identity has three elements: self-identification, community identification and external identification (Simard, 2009). Our identities are rooted in culture, they tell us who we are and give us guideposts about how to deal with life issues as they arise. Without identity, individuals are unable to formulate a balanced response to the situations that arise in life. They may react, mimic what they have seen in others or run from what they do not have the skill to deal with. A profound disconnection from cultural identity and a sense of knowing to whom individual Aboriginal peoples belong has resulted from the historical legacy of breaking cultural continuity of Aboriginal peoples. Negative messages about being Aboriginal in Canada that stem from this history have a negative impact on one’s positive identity formation. Aboriginal families will appreciate a holistic case management approach; however, a child welfare professional may never fully understand the breadth and depth of any one family. The survivors of the Indian residential school system, have, in many cases, continued to have their lives shaped by the experiences of those schools. Persons who attended those schools continue to struggle with their identity after years of being taught to hate themselves and their culture (RCAP, 1996c). Children are in danger of losing their own cultural identity. Some carry depression, anxiety and fear from their foster care experience, which has a great impact and effect throughout their lives even when it was reported as a positive outcome. They might be treated differently from others in the foster home, and might also be treated differently among their own siblings after returning back from foster care. They feel out of place, and not certain where to fit in within their immediate families and within their communities. A lot of Inuit parents have lost the intimate connection they once had with their children. - Focus group participant 33
Page 1: WORKING WITH FIRST NATIONS, INUIT A
Page 4 and 5: SUPPORTING ABORIGINAL FAMILIES Than
Page 6 and 7: THE STEERING COMMITTEE Native Child
Page 8 and 9: 8 4 > STRENGTHENING YOUR PRACTICE /
Page 10 and 11: Child welfare professionals have a
Page 12 and 13: 4. To successfully protect First Na
Page 14 and 15: A range of violent behaviour can oc
Page 16 and 17: “The term ‘Aboriginal’ is off
Page 18 and 19: The Practice Guide is an invitation
Page 20 and 21: Clan family: This structure is base
Page 22 and 23: Family violence (witnessing and bei
Page 24 and 25: could live on the land and in the c
Page 26 and 27: The historical trauma of Aboriginal
Page 28 and 29: VIOLENCE AGAINST WOMEN Adapted from
Page 30 and 31: FAMILY VIOLENCE Family violence in
Page 34 and 35: G. ATTACHMENT Culture has commonly
Page 36 and 37: In Indian country, we should probab
Page 38 and 39: Customary Care: Customary Care reco
Page 40 and 41: Canada Mortgage and Housing Corpora
Page 43 and 44: 2 > FIRST NATION, INUIT AND MÉTIS
Page 45 and 46: First Nations people living outside
Page 47 and 48: First Nations, Métis and Inuit peo
Page 49 and 50: and meeting obligations to medicine
Page 51 and 52: C. THE INUIT In 2006, there were 2,
Page 53 and 54: population relates primarily to the
Page 55 and 56: Individuals or their children were
Page 57 and 58: status as a result of marrying non-
Page 59 and 60: MILLENNIUM SCOOP In her report, Pro
Page 61 and 62: G. ABORIGINAL FAMILIES AND CHILD WE
Page 63 and 64: . . . if we go back to the origi
Page 65 and 66: Effectiveness of Healing Activities
Page 67 and 68: 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
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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
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A. HOW ABORIGINAL FAMILIES DESCRIBE
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Indigenous knowledge, including how
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“I felt judged by the workers. I
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The focus group participants gave t
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“When a CAS protection worker cam
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Offer as many interventions as poss
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The model below shows elements invo
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F. PRACTICE: ENGAGE OTHERS TO SUPPO
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What are the strengths of this fami
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The focus group participants made t
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“CAS was called in because the fa
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3. Focus group participants express
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Some of the training provided to re
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SOURCES Ajunnginiq Centre, National
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A. WHAT DOES “ABORIGINAL COMMUNIT
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Organizational change within CAS in
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ESTABLISH A COMMITTEE OF CHILD WELF
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“Our organization has agreements
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AHWS Healing Continuum Aboriginal H
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SOURCES Aboriginal Healing and Well
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A. WHAT DOES ADVOCACY MEAN Child we
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community initiatives, conducted re
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To download a copy of Children Firs
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3. What interventions are offered t
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and ongoing needs with the resource
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A. A PROCESS OF RECONCILIATION In 1
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S O U R C E S Blackstock, C., Cross
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ONTARIO ABORIGINAL ORGANIZATIONS Ch
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APPENDIX A GLOSSARY Unless specific
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emaining within Canada. All 10 prem
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APPENDIX B SAFETY PLANNING FOR WOME
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APPENDIX C SAFETY PLANNING FOR THE
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flag situations arise from rigid ex
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REFERENCES 2-Sprited People of the
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Castellano, M.B., Archibald, L., &
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Hudson, P. & McKenzie, B. (2003). E
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Ontario Association of Children’s
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Teillet, J. (2010). Métis law in C
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English - Ontario Association of Children's Aid Societies

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