English - Ontario Association of Children's Aid Societies

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$Marie Collins \$

LANGUAGE GROUP NAMES AND NATIONS IN ONTARIO The Ontario government describes the First Nations people in Ontario based on their original language: Algonquian-speaking Cree, Oji-Cree, Algonquin, Ojibway, Odawa, Potawatomi, and Delaware, plus the Iroquoian-speaking Six Nations (Mohawk, Oneida, Onondaga, Cayuga, Seneca and Tuscarora). In 2006, 12,255 First Nations people spoke Ojibway, 6,235 spoke Oji-Cree, and 3,495 spoke Cree. LIVING ARRANGEMENTS FOR FIRST NATIONS CHILDREN DIFFER FROM NON-ABORIGINAL POPULATION “Compared with the non-Aboriginal population, First Nations children (14 years of age and under) were more likely to live with a lone parent, grandparent or other relatives” (Gionet, 2009). Aboriginal Identity First Nations Children Living Arrangements in 2006 % of First Nation Children living on reserve % of First Nation Children living off reserve % of non-Aboriginal children Live with a lone parent 37% 41% 17% Grandparent or other relative 8% 10% 1% Statistics Canada. (2008). Aboriginal peoples in Canada in 2006: Inuit, Métis and First Nations - 2006 Census: Highlights. Ottawa, ON: Statistics Canada. PRACTICE REFLECTION When you are assessing a child’s living situation, the Western viewpoint of an “average” living arrangement based on non-Aboriginal families (primarily twoparent households) will not necessarily be accurate. In some cases, overcrowding or living in a substandard housing is a condition of living on reserves (home communities). At times, the only way to ensure that Aboriginal families have sound housing would be for them to move out of their community. As a child welfare professional, you need to challenge your assumptions about family living dynamics. 50 FIRST NATIONS HOUSING IS LIKELY TO BE CROWDED AND IN NEED OF REPAIR In 2006, First Nations people were five times more likely than non-Aboriginal people to live in crowded homes — 15% versus 3%. While this was an improvement from the 1996 census (a decrease in crowding of 5 percentage points since 1996), it continues to be in sharp contrast to non-Aboriginal people. The highest rate of crowding was reported among First Nations people living on reserve (26%). Overall, this was nearly four times higher than the rate of crowding for First Nations people living off reserve (7%). The quality of one’s living conditions is also reflected by the state of repair of one’s home. In 2006, 28 percent of First Nations people lived in homes that needed major repairs versus seven percent of the non-Aboriginal population. Of First Nations people living on reserve, 44 percent reported having a dwelling in need of major repairs in 2006, up from 36 percent in 1996.
C. THE INUIT In 2006, there were 2,035 Inuit living in Ontario and outside of their land claim settlement region. According to Statistics Canada, Ottawa-Gatineau has the highest Inuit population outside of Inuit Nunaat (the Inuit homeland), with about 725 Inuit. There are many reasons behind the growth of the Inuit community in Ottawa. As the nation’s capital, it is a popular city because of the employment opportunities available with the numerous Inuit organizations based in the area and to a lesser degree, employment opportunities within government. Inuit also come to Ottawa to gain access to services unavailable in their home community. Since October 1997, patients from the Baffin region of Nunavut have traveled to Ottawa for major surgery and specialist services not available in the north (such as paediatrics, orthopedics and cardiology). The need to travel for medical reasons has led to an increase in the number of Inuit patients (and family members) who stay in Ottawa for extended periods of time. Also, some Inuit caught in family violence situations move south in search of the necessary support services they require or because it is not safe for them to continue to live in their home community. The network of family relations means that a greater number of Inuit in Arctic communities have relatives to visit in Ottawa. In some cases, individuals move south to be closer to relatives who have already settled here. THE HISTORY OF THE INUIT Contact between Europeans and the Inuit started in the 1570s and became frequent in the 1850s, as dozens of expeditions to the Arctic set sail, usually from England. The European explorers often met Inuit people and the resulting trade meant the Europeans began to appreciate the commercial value of the Arctic’s animal resources. The North Atlantic commercial whaling industry, operating out of Britain and New England, began large-scale operations in what are now Canadian waters and hired hundreds of Inuit to work on their ships as hunters and seamstresses. In addition to manufactured goods, the whalers brought infectious diseases. The Inuit had no natural immunities to these diseases and hundreds, even thousands, died. The population of the Western Canadian Arctic Inuit (called Inuvialuit) fell from an estimated 2,000 - 2,500 people in 1850, to 150 people in 1910. In the east, the effects of disease were more sporadic. RESETTLEMENT AND RELOCATION At the end of the Second World War (1939-1945), the Canadian government began to take an active interest in Inuit communities. “In the 1950s, 19 Inukjuak (Quebec) Inuit families were relocated by the federal government to Resolute Bay and Grise Fiord in the High Arctic due to deteriorating traditional harvesting, health, and social conditions in Inukjuak (Aboriginal Affairs and Northern Development Canada, 2010).” Resettlement had a number of objectives: > > Missionary posts were created to convert Inuit to Christianity > > Military posts were created in the high Arctic and Inuit communities were relocated for sovereignty purposes 51
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
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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 32 and 33: General characteristics of lateral
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
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Page 53 and 54: population relates primarily to the
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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
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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
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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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