English - Ontario Association of Children's Aid Societies

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A traditional approach to working with an abusive Aboriginal man is about keeping him responsible and accountable — to his victim, his family, his community and himself . . . In order for a traditional approach to work, there needs to be strong role models, respected Elders and traditional people and strong Aboriginal women to walk alongside the men. The healing model must be rooted in the Seven Grandfather Teachings. Teaching and Sharing Circles: Circles provide an environment where individuals can learn, alter their values, and model and see new behaviours while also receiving support from people in similar situations. A circle reinforces an individual’s autonomy and the knowledge of his/her integral connection to a bigger community (other community members going through the same issue; service providers who are his/her helpers, etc.). The circle reinforces that: > > Knowledge is in each person > > Expertise and authority is not required to transfer knowledge > > People change at their own pace > > We cannot judge others because their stories are different from our own 88 SOURCES 2-Sprited People of the 1st Nations. (2005). Information guide. Retrieved on August 3, 2011 from: http://www.2spirits.com/2SpiritInfoGuide05.pdf 2-Sprited People of the 1st Nations. (2006). A history of 2-Spirited people. Retrieved on August 3, 2011 from: http://www.2spirits.com/AHistoryof2SpiritedPeople.pdf Aboriginal Services Branch and Learning and Teaching Resources Branch. (2005). Our words, our ways: Teaching First Nations, Métis and Inuit learners (p.27). Edmonton, AB: Minister of Education. Ajunnginiq Centre, National Aboriginal Health Organization (NAHO). (2007). Resilience: Overcoming challenges and moving positively. Ottawa, ON: NAHO. Antone, B. & Hill, D. (1990). Traditional healing: Helping our people lift their burdens. London ON: Tribal Sovereign Associates. Arnakaq, M. (2010). Expanding ones’ environment for a healthy lifestyle. Pangnirtung, NU: Author. Bison, W. (2008). How to facilitate White Bison’s Wellbriety training programs. Colorado Springs, CO: White Bison Inc. Bopp, M., Bopp, J. & Lane, P. Jr. (2003). Aboriginal domestic violence in Canada (p.47). Ottawa, ON: Aboriginal Healing Foundation.
Four Worlds International Institute. (1984). The sacred tree (pp. 9-12). Lethbridge, AB: Four Worlds International Institute. Kizhaay Anishinaabe Niin. (n.d.). Seven grandfather teachings. Retrieved on July 13, 2011 from: http://www.iamakindman.ca/IAKM/seven-grandfather-teachings-aboriginal.html Mending the Sacred Hoop. (n.d.). The creator wheel. Retreived on February 1, 2012 from: http://www. mshoop.org/resources/ Ontario Federation of Indian Friendship Centres (OFIFC) & Ontario Native Women’s Association (ONWA). (2007). A strategic framework to end violence against aboriginal women. Ontario: OFIFC & ONWA. Roscoe, W. (1992). The Zuni man-woman. Albuquerque, NM: University of New Mexico Press. Thomas, J. (n.d.). ‘Our children are gifts’, in Kanawayhitowin: Taking care of each others spirit website. Retrieved on June 22, 2011 from: http://www.kanawayhitowin.ca/index.phpoption=com_content&t ask=view&id=43&Itemid=62 Traditional roles: First Nation teachings and practices. First Nation Voice. Retrieved on June 20, 2010 from: http://www.firstnationsvoice.com/index.phpaction=article_details&title=Traditional+Roles &id=117 White Plume, D.L. (1991). The work of Sina Waken Win Okolakiciye: Sacred Shawl Women’s Society. In C. Reyer, Cante Ohitika Win. Vermillion, South Dakota: University of South Dakota Press. WEBSITES 2spirits.com www.2spirits.com ‘Duluth Model’ www.theduluthmodel.org Kanawayhitowin: Taking care of each others spirit www.kanawayhitowin.ca ‘Traditional Lifestyle’ Haudenosaunee Confederacy www.haudenosauneeconfederacy.ca 89
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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
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General characteristics of lateral
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G. ATTACHMENT Culture has commonly
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In Indian country, we should probab
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Page 57 and 58: status as a result of marrying non-
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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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