English - Ontario Association of Children's Aid Societies

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$Marie Collins \$

70 In traditional Haudenosaunee society, children had a prominent voice within their communities. Children were educated by their Elders in the traditional teachings and stories were used as a way to create their individual awareness of the importance of culture and community. INDIGENOUS KNOWLEDGE For Aboriginal peoples, traditional or Indigenous knowledge is a vehicle for the transmission of culture. This knowledge is unique to the different Aboriginal peoples. Aboriginal peoples are taught that the transfer of traditional knowledge is sacred; therefore traditional knowledge needs to be handled with the utmost respect, care and humility by both the person(s) sharing the knowledge and the person(s) receiving it. When utilized as a tool for healing and wellness, traditional teachings can become “a powerful tool for increased selfknowledge and self-care.” - Mussell, 2005 Aboriginal peoples are taking measures to protect Indigenous knowledge in Canada and internationally. The term used to describe this process is Ownership, Control, Access and Possession (OCAP). - First Nations Centre, 2007 When Indigenous teachings are shared, child welfare professionals should use this knowledge with respect, care and humility. TEACHING Balance is important in life. B. TEACHINGS THAT SUPPORT THE FIRST NATIONS, INUIT AND MÉTIS FAMILY Each culture has a foundation of original traditions and teachings passed on through generations, so that children would know who they are, what their responsibilities are and what would be expected of them as adults. Many of the teachings are being reclaimed and remembered by First Nations, Métis and Inuit communities. In that reclamation, Aboriginal peoples are coming to understand how violence was traditionally addressed in the community and how children were traditionally protected. Traditional knowledge can help child welfare professionals understand the depth and complexity of providing services to an Aboriginal family experiencing family violence. THE MEDICINE WHEEL Aboriginal worldviews assume that all forms are interconnected; that the survival of each life form is dependent on the survival of all others. Aboriginal worldviews also recognize that the force that animates the life forms is derived from an unseen but knowable spiritual realm. Aboriginal worldviews assert that all life is sacred and that all life forms are connected. Everything that exists in the circle is one unity, one heart. The Medicine Wheel, also known as the Sacred Circle of Life or Wheel of Life, represents the circle that encompasses all life and all that is known or knowable, linked together in a whole with no beginning and no end. The lines intersecting at the centre of the circle signify order and balance. The Medicine Wheel teaches the gifts of the four directions and the importance of maintaining a healthy balance in our families, in our homes, in our Clans, in our communities, and in our Nations. The Medicine Wheel has endless applications. It can be used as a teaching and healing tool as well as to instruct individuals about how to live a balanced life.
The Medicine Wheel is an ancient symbol that has many teachings including: > We have four aspects to our nature: Physical, mental, emotional and spiritual. Each of these aspects must be equally developed in a healthy, well-balanced individual (balance). > > There are four races in the human family: Red, yellow, black and white. They are all connected and living on the same Mother Earth (cooperation amongst the races). > > There are four elements of physical life: Earth, air, water and fire. Each is distinctive and powerful and all must be respected equally for their gift of life. Medicine Wheel Four Worlds International Institute. (1984). The sacred tree (p.12). Lethbridge, AB: Four Worlds International Institute. THE GRANDFATHER TEACHINGS A fundamental belief underlying most Aboriginal spirituality is that everyone was given gifts from the Creator at birth to use as medicine for the mind, body, heart and spirit. These sacred gifts are: Wisdom Love Respect Bravery Honesty Humility Truth Wisdom is used to acknowledge and practice values that are respectful of men and women. You must change those behaviours that are not positive or respectful. You must learn to love and be at peace with yourself. Once you love yourself then you will be able to love others. Our grandfathers and grandmothers tell us to honour and respect everyone, especially ourselves, and to realize we also have personal boundaries and the right to be respected. You can practice positive role modeling to other people and walk your talk with integrity. To be honest is to be truthful about your behaviour and to be open to understanding how your actions affect others. Humility is about having sensitivity towards others, respecting their way of doing things and listening to them. Truth is walking and living by the Seven Grandfather Teachings THE HARMONY CIRCLES FOR SELF AWARENESS The Harmony Circles recognize that all people are interconnected to one another. If we are in balance or out of balance in one sphere, we will impact on every other sphere of reality. The middle circle represents each person. Each person has to learn enough about him/herself (his/her own Medicine Wheel) that s/he can maintain balance in his/her emotional, physical, spiritual and mental life. Focusing on one aspect of life will pull us out of balance. When we are out of balance, we are susceptible to being impacted by things happening outside of us. 71
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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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Page 24 and 25: could live on the land and in the c
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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
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Page 45 and 46: First Nations people living outside
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Page 51 and 52: C. THE INUIT In 2006, there were 2,
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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
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Page 77 and 78: Traditionally, it was the women who
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Page 118 and 119: 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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