English - Ontario Association of Children's Aid Societies

More documents

Recommendations

Info

$Marie Collins \$

Many who were not direct victims of abuse were direct witnesses of abuse and also suffered the effects of the trauma as they were raised by parents who went through residential schools. It is estimated that a minimum of 375, 000 Aboriginal peoples have experienced intergenerational impacts of residential schools. STERILIZATION OF ABORIGINAL WOMEN In the United States, a 1974 study of the Indian Health Services by the Women of All Red Nations (WARN) revealed that as many as 42% of all Indian women of childbearing age had by that point been sterilized without their consent. In Alberta, 2,800 people were sterilized between 1929 and 1972, under the authority of the province’s Sexual Sterilization Act. Women of Aboriginal ancestry were denied their legal rights and could be designated for sterilization without consent. The policy was intended to stop “mental defectives” from having children; meaning that Aboriginal women, simply for being Aboriginal women, were deemed to be mentally defective (OFIFC, 2008). “’60s SCOOP” The removal of Aboriginal children from their communities through cross-cultural foster placement and adoption is a major cause of family disruption. Children removed from their families are severed from their roots and grow up not knowing what it is to be Inuit, Métis or a First Nation member. Yet they are set apart from their new families and communities by visible difference and often made to feel ashamed of their origins. At the same time, their home communities and extended families are robbed of part of the next generation (RCAP, 1996c). The “’60s scoop” was an active practice of removing large numbers of Aboriginal children from their families and placing them with white, middle-class parents during the 1960s, 1970s and early 1980s. Aboriginal children were apprehended from their homes without the knowledge or consent of their families and bands. In 1959, only one percent of children in care were of Aboriginal ancestry. By the end of the 1960s, 30 to 40 percent of children in care were Aboriginal, even though they only constituted four percent of Canada’s population. Statistics from the Department of Indian Affairs reveal that a total of 11,132 Status Indian children were adopted between 1960 and 1990. Approximately 70 percent of those children were adopted into non-Aboriginal homes. By the 1970s, one in three Aboriginal children were separated from their families of origin through adoption. These children experienced great losses including their birth names, tribal identity, cultural identity and loss of First Nations status. 58 The Child and Family Services Act of 1984 aimed to end this practice and ensure that Aboriginal adoptees in Ontario would be placed within their extended family, with another Aboriginal family or with a non-native family that promised to respect and nurture the child’s cultural heritage. The Act also dictated, however, that the child’s birth records remain sealed, unless both the birth parent and the child asked for them. This aggravated feelings of loss and frustrated attempts by adoptees to learn about their roots.
MILLENNIUM SCOOP In her report, Promoting Equity and Dignity for Aboriginal Children in Canada (2008), Jessica Ball noted that there were 27,000 Aboriginal children in care — three times the number of children in care at the height of residential schools and more than at any other time in Canada’s history, including the “’60s scoop”. COLONIZATION Colonization is defined as the control of one power over a specific geographical area or people. The term is used to capture a historical period of time and the experience of a people. The actions of colonization were centered on undermining the family structure. The imposition of European ideals on the Aboriginal population did not recognize the unique language, culture, familial relations and connections or community responsibilities for children in Aboriginal communities. 59
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 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
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: status as a result of marrying non-
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
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 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 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
show all

English - Ontario Association of Children's Aid Societies

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?