English - Ontario Association of Children's Aid Societies

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$Marie Collins \$

A. FIRST NATIONS, INUIT AND MÉTIS CONCEPTS OF FAMILY AND COMMUNITY Each First Nations, Inuit and Métis community has a unique culture. They all share a common understanding of the role of children in their societies, however. “The well-being of children is indivisible and not separate from the general health and well-being of women, families and Indigenous Peoples, communities and Nations” (BC Aboriginal Child Care Society, 2008). Many Indigenous cultures view children as “‘gifts from the spiritual realm.” Traditionally, in most Native American communities, [c]hildren were born not only to parents, but also into a system of related households or kinship systems. Children were observed by the collective from the time of their mothers’ pregnancies to and through adulthood. The child’s character, temperament, proclivities, talents, and personal conduct patterns were known by the collective long before the child knew him/herself (Bongar White & Larrington, 2005). Aboriginal peoples have strong family values. The family system has an extended family structure, as opposed to the nuclear or immediate family structure which is common in Western society. This extended family concept is rarely endorsed or understood by government authorities so it is important that child welfare professionals understand the structure of the family and community. The concepts of extended family and “community as family” in Aboriginal communities encompass the idea that children are not just the concern of the biological parents, but of the entire community. The raising, care, education and disciplining of children are the responsibility of everyone. THE DEVELOPMENT OF CHILDREN “One of the basic and most obvious differences between First Nations and mainstream approaches is understanding the child as a sacred, spiritual being and caregiving as a sacred responsibility and activity. While holistic early childhood care, education and development frameworks always support the physical, cognitive, emotional and social development of the child, spiritual development is usually missing. Relating to our children as sacred gifts from the Creator, and supporting their spiritual, cultural
and linguistic development, is a defining characteristic of First Nations culture-based programs. Although child development is really indivisible, our child development domains are mind, emotion, body and spirit. These domains are often reflected in a medicine wheel format and associated with the four sacred directions. The concept of the circle is inherent to all First Nations cultures” (BC Aboriginal Child Care Society, 2007). “Our children are sacred gifts from the Creator and bringing up children is a sacred responsibility.” - BC Aboriginal Child Care Society, 2008 Comparison of Western and Indigenous Philosophies of Child-Rearing WESTERN PHILOSOPHIES/PRINCIPLES OF CHILD-REARING Patriarchal organization of the family unit INDIGENOUS PHILOSOPHIES/PRINCIPLES OF CHILD-REARING Matriarchal organization of the family unit Preference for male children Concept of the “Chattel of the Patriarch” (i.e. children are viewed as property of the men of society) Children viewed as possessions and seen as playing a primarily economic function in the household Male authority over the function of the household Father plays the lead role in discipline of the children The nuclear family is primary unit that raises the children Parents were instilled with the sole responsibility to raise their children Children fill an important economic purpose in western society Corporeal punishment model acceptable. Disapproval shown by threats, punishment, sometimes violence or guilt. Children were to be seen and not heard Emphasis on the institutional care and education of children. Removal of children from the home and community for education. Doctrine of “spoiling” which believes that there is a danger in spoiling children Must control and direct the child’s behaviour in order to create obedience and conformity. Mould the child to a predetermined family/occupational pattern; secure control by regulating habits and early training to accept authority and discipline. Children are naturally selfish and demanding which must be corrected and controlled The mother or female is entirely responsible for nurturing Fear to explore the world from the child’s point of view Competition, materialism, and acquisition important aspects for the preparation of children to enter adulthood Emphasis on giving children physical and material security Church and state play a significant role in the parenting foundation in western culture Disconnection of children from natural world Equal value placed on both male and female children Children are, “a gift on loan to us from the Creator” Children must be given the support and tools to carry out their higher purpose Female authority over the function of the household Entire family equally responsible for discipline of the children including extended family The extended family system is the primary unit that raises the children. The clan system plays a key role in forming the sense of belonging of the child to the community and nation. The entire community and especially grandparents were highly valued in traditional child-rearing and education Children are sacred beings. Each child has a higher purpose. Hitting children shunned by the community. Discipline practiced through storytelling and teasing. Children were involved in the entire function of the community and were a part of every social gathering Children were placed at the centre of the community within a child centre societal model One can never spoil a child Principle of non-interference in the sacred path of each child. Children need the freedom and autonomy to learn from the natural consequences of their actions. Each child must learn to develop their four aspects; mental, physical, emotional, and spiritual in order to become a balanced human Both women and men have an important role to play as nurturers Encouragement to see the world through the eyes of a child Encouraged reciprocity and cooperation in the family unit. Taught children about the concept of ‘give-away’ by redistributing material wealth and possessions. Teach children how to develop their character and inwardness so that they can be a ‘good human being’ The parenting foundation is spiritual in nature and this forms the basis for the foundation for the teachings that guide the indigenous child-rearing way Encouragement of children to learn and bond with the natural world Wabano Parenting Society. (2011). Parenting bundle: Appendix: Forms and evaluations/support materials and handouts (p.73). Ottawa, ON: Wabano Centre for Aboriginal Health. 69
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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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Page 30 and 31: FAMILY VIOLENCE Family violence in
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Page 34 and 35: G. ATTACHMENT Culture has commonly
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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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