English - Ontario Association of Children's Aid Societies

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$Marie Collins \$

The Creator Wheel Adapted from Mending the Sacred Hoop. (n.d.). The creator wheel. Retreived on February 1, 2012 from: http://www.mshoop.org/resources/ WHITE BISON’S WELLBRIETY MOVEMENT (WWW.WHITEBISON.ORG) Wellbriety recognizes that family members need to learn and reclaim their roles and responsibilities in the family. They offer a range of programs to pass on the knowledge, beliefs and practices that would have been passed on through the Elders if communities had not been disrupted. The weekly programs are based on the Healing Forest model and integrates the Medicine Wheel and a 12-step program. The programs offered include: Families of Tradition; Fathers of Tradition; Mothers of Tradition; Daughters of Tradition and Sons of Tradition. All of the Wellbriety programs are based on the “Four Laws of Change”: 82 1. Change is from within. “Making change must come from an internal desire to make a difference in our lives. We must make a conscious effort to change our intent, our choices, our behaviours and even our feelings and assumptions about who we are. In order for development to occur, it must be preceded by a vision.”
2. In order for development to occur, it must be preceded by a vision. “Once a person/family starts to grow, they need to create a vision/picture that they will use to develop themselves. It is important to develop a vision of the role that a healthy family plays and the values that a healthy person displays in his or her relationships with family . . . ” 3. A great learning must take place. “Everyone needs to be a part of the change in order for the change to occur. The whole life cycle and circle must be involved in the change: baby, youth, adult, Elder; individual, family, community, Nation.” 4. You must create a healing forest. A diagram of a forest is used to reinforce our interconnection to one another. “A forest, like a community, is only as healthy as its roots and environment. Unless individuals, families and communities are provided with a means to overcome the impact of the unhealthy, dysfunctional root systems (anger, guilt, shame and fear), they will find themselves participating in unhealthy behaviours.” MEEKA ARNAKAQ INUIT MODEL OF HEALING The snow blocks of the iglu are used to represent what is needed to develop a healthy lifestyle. The inside of the iglu represents the stages of development as an individual. We need to learn to understand ourselves before we can be a good family member. The stages are as follows: > > Becoming aware of self > > Knowing when to set a limit > > Protecting self > > Being patient with self > > Understanding self > > Speaking for self > > Self-assessment > > Self-love > > Self-gratitude > > Knowing one’s abilities > > Self-confidence > > Being a friend to self > > Believing in self 83
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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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Clan family: This structure is base
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Family violence (witnessing and bei
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could live on the land and in the c
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The historical trauma of Aboriginal
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VIOLENCE AGAINST WOMEN Adapted from
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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
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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: THE STRATEGIC FRAMEWORK TO END VIOL
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
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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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