National Clearinghouse on Family Violence
Family Violence Prevention Unit
Health Programs and Services Branch
Health Canada
Ottawa, Ontario
K1A 1B5
 

Findings and opinions expressed are those of the researcher and are not necessarily those of Health Canada and the Department of Indian Affairs and Northern Development. Contents may not be commercially reproduced, but any other reproduction, with acknowledgements, is encouraged.
 

Published by the authority of the Minister of Health.
Minister of Public Works and Government Services Canada 1993
Cat. H72-21/97-1994E
ISBN 0-662-21410-2
© Minister of Supply and Services Canada 1994
 

Aussi disponible en français sous le titre :
Guide de ressources en matière de violence familiale à l'intention des communautés autochtones
 

TABLE OF CONTENTS

INDIAN PRAYER

Oh Great Spirit,
Whose Voice I hear in the winds
Hear me, for I am young small and weak
I need your strength and wisdom.
 

I seek strength Oh Great One
Not to be superior to my brothers
But to conquer my greatest enemy,
MYSELF.
 

I seek wisdom
The lessons you have hidden in every leaf and rock
So that I may learn and carry this message
of life and hope to my people.
 

May my hands respect the many Beautiful
things you have made.
My ears be sharp to hear your Voice
May I always walk in your beauty
And let my eyes ever behold the red and purple sunsets.
 

So when life fades like the setting sun
My spirit will come to you without shame.
 

I HAVE SPOKEN.
 
 

The term "family" has different meanings for different people. The meaning varies as the principles, values and traditions of the people vary. For Aboriginal people, the family may include moms, dads and children living at home or it may be extended to include grandparents, grandchildren, aunts, uncles, cousins and significant others. The extended family may live at home or in the community. What is most important about the family is that we care for, trust and respect each other. That is the traditional Aboriginal way of life.
 

     During the more recent years, our values, principles and traditions have been challenged, which has placed a great strain on family living. Sometimes we do not maintain the level of care, trust and respect that our ancestors valued. Treaties, alcoholism, drug abuse, unemployment, lack of housing, crowding, oppression and even suicide strain our way of living, and the lives of our children, our spouses and our elders are violated. They are no longer safe from physical, mental and social abuse. As a result, our thoughts, feelings and behaviours become disordered and we lose touch with our sense of spirituality. We no longer do what we have to do, when we have to do it, in the best interest of all. We no longer thank the Creator for his direction nor do we ask for his guidance. The general term for this loss of balance in our environment is referred to as "family violence."
 

     Historically, family violence was rare in the Aboriginal community. It was unacceptable and the community would not tolerate the abuse of our children, our spouses, our disabled or our elders. Many of us have experienced the detrimental effects of the residential school system, the oppression of our traditions and spiritual ways, the loss of our family influence and the absence of our parental and elder teachings. As a people, we adopted non-functional, non-Aboriginal attitudes, beliefs and values. We became oppressed; we internalized this oppression (self-hatred) and the result has been "violence."
 

     It is time to regain control of our own destiny, to learn to value our past, and we must act now.
 

     At a National Strategy Workshop in May 1989, Maggie Hodgson's prophecy from Hopi ancestry was related:

VOICES

The Eagle Has Landed
 

In 1850 a group of Hopi Elders were having a ceremony. In the ceremony they were shown that the native people were in their midnight and they would come into their daylight when the eagle lands on the moon.
 

At that time they would become world leaders. Those old people did not know what that prophecy meant but handed the story down from generation to generation until....
when in 1969 the astronauts landed on the moon and the message they sent back to earth, which said... "The Eagle has landed!"
 

Hopi Elders
 

In 1969 the Elders finally knew what the prophecy meant about the Eagle. That was the week the first Alcohol Treatment Program opened up for North American native peoples. The Midnight was treaties, residential schools, alcoholism and violence.¹
 

Maggie Hodgson
 
 

     We believe it has. We are a First Nation people speaking two dozen different Aboriginal languages, each language representing a different community. Our Inuit people number about 22 000 and can usually be found living in small and remote communities of the far North. Native people can be found on Reserve, off Reserve, in rural and urban settings. Some of us maintain our traditional values and principles, no matter where we live. We each have, as Nations, our own spiritual base. But, there are similarities, and the greatest similarity can be that we care for, trust and respect each other; that we do what we have to do, when we have to do it, in the best interest of all; that we give thanks to the Creator and ask for his guidance.
 
 

RESOURCE GUIDE

WHAT IS FAMILY VIOLENCE?
 

     "Family violence" is a general term most often used to describe abuse in terms of the family. This violence is usually talked about as child abuse, wife abuse, elder abuse, abuse of people with disabilities and Aboriginal family violence.
 

Child Abuse
Child abuse is the mistreatment or neglect of a child resulting in injury or significant emotional or psychological harm. It includes physical, sexual and emotional abuse, and neglect. The effects of this type of abuse are diverse and long-lasting for the victim. (Family Violence, Situation Paper, Government of Canada, 1991)
 

Wife Abuse
Wife abuse is the physical and sexual assault, emotional and psychological intimidation, degradation, deprivation and exploitation of women by their male partners. The physical consequences can include bruises, broken bones, disfigurement, even death. Less visible are the painful emotional and psychological scars. Victims may suffer feelings of terror, depression, loss of self-esteem, hopelessness, shame, isolation and severe anxiety. Children who witness abusive behaviour are also seriously affected. (Family Violence, Situation Paper, Government of Canada, 1991)
 

Elder Abuse
This term is generally used to mean "the physical, psychosocial or financial mistreatment of a senior." The elderly are vulnerable because of frailty, poor health, and financial and emotional dependency. Neglect is commonly associated with abuse. (Elder Abuse, The National Clearinghouse on Family Violence, Health and Welfare Canada, 1990)
 

Abuse of People with Disabilities
People with disabilities are very vulnerable to abuse because they may depend on others who provide them with care. They may be susceptible to violence by partners, caregivers, neighbours, relatives and strangers. Victims may suffer physical and sexual assault, neglect, confinement, intimidation and environmental deprivation. (Family Violence, Situation Paper, Government of Canada, 1991)
 

Aboriginal Family Violence
Studies suggest that family violence is more common in Aboriginal communities than in other communities. Aboriginal people do not see the problem as being an offender-victim relationship. Rather, we see the dysfunction of a community, where family violence is only one of the problems. Consequently, solutions are viewed in terms of a holistic, community-wide healing process which must be planned, developed and implemented by and with Aboriginal people.
 

     At present, many social service personnel on reserves find that they do not have the training or the resources to deal with the dramatic increase in disclosures of physical and sexual abuse cases. Aboriginal communities want to empower themselves to resolve their own problems. (Family Violence, Situation Paper, Government of Canada, 1991). We want to be able to think, feel and behave responsibly and with respect for ourselves and others at home, at work and in the community.
 

     This resource information kit is designed as a user's guide to family violence information for the planning and implementation of family violence prevention programs. It is meant to help service providers (e.g., drug and alcohol workers, educators, health care workers, child and family service workers) in our communities to meet the growing demand for information about family violence. The kit takes into consideration that service providers are generally busy people, and due to the nature of their jobs and the location of their community, have many constraints placed upon them. These constraints often do not allow them the time for an in-depth search for literature when necessary. This kit provides practical resource information about family violence that leads to responsible and respectful decision making in family violence situations, and guides us in developing and implementing community action against family violence - a problem that is both preventable and treatable.
 

     Some questions may also be answered by a thorough reading of this resource kit, or through information available from one of the resource organizations or agencies listed at the back in the Resource section of this kit.
 
 

COMMON QUESTIONS AND ANSWERS ABOUT FAMILY VIOLENCE IN THE ABORIGINAL COMMUNITY
 

FRAMEWORKING: A SPIRITUAL MODEL OF RECOVERY²
 

     Information is not enough. The concept of A Resource Information Kit on Family Violence Issues for Aboriginal Communities can be put into action through the frameworking process.

     This section presents a method, or framework, for looking at ourselves and our environment. Frameworking, a Spiritual Model, provides a way in which our people and clients can better understand themselves, others, the environment and the way they live, so if they choose to, they can plan a new way of life. Frameworking is not the only way, but it is consistent with our values, principles and traditions.

     Victims and survivors of family violence tend to question the appropriateness of their lives and need a framework to help them put their thoughts, feelings and behaviour together. The Frameworking Matrix provides them with such a method.
 

Frameworking, the Matrix

     In this section we build a framework that gives a graphic description of the connection between ourselves, others and the environment. First, let us consider the individual. As we consider what makes us a functioning human being, we must consider at least three aspects of the self:
 

FIGURE 1
 

SELF

     We also know that we do not exist alone. We exist with others and the environment. In particular, we know that as Aboriginal people we are a collective people. Considering the environment, we recognize three areas of equal importance (see Figure 2):
 

FIGURE 2
 

SELF

   Figure 2 shows that we are physically, mentally and socially connected to our home, work and community. However, we must also consider how we are connected. What is it that we do in our day-to-day life that completes this connection?

The answer is live, which we define as thinking (cognitive), feeling (affective) and behaving (behavioural). In other words, we think, feel and behave responsibly and with respect for ourselves, others and the environment (see Figure 3).

FIGURE 3

     What is most important - thinking, feeling or behaving? The answer is all three! It is important that we recognize that they are all present and that a healthy lifestyle requires people to operate responsibly and with respect for each other. It is when one of the three becomes non-functional or separated from the others that we find ourselves deviating from a healthy lifestyle.

     Figure 3 allows us to visualize the present structure of our lives.

     However, we recognize not only a present to our lives, but also a past and a future. It is important to review the past using the Matrix. It is even more important to review the past without judgment. This is because, although we cannot change our past, we can change its value by using it as knowledge and experience to help us plan for the future. Planning a new way of life, using the experience of the past, gives us the foundation information that will have a positive and healthy impact on ourselves, others and the environment.

     The Matrix presented in Figure 4 is three-dimensional and may seem difficult to interpret. But, when you think that life's experiences are multi-dimensional, there are many factors that have an impact on ourselves and vice versa.

FIGURE 4

Responsibility and Respect

     The Matrix presented above shows how individuals are connected to others and the environment. The traditions and way of life of our people are what give the Matrix meaning. Traditionally, we know that being responsible with respect to oneself, others and the environment was, and still is under strained conditions, fundamental and essential in organizing our thoughts, feelings and behaviour.

     Frameworking, consistent with our tradition, emphasizes the importance of identifying our responsibilities before making decisions. It is important to ask ourselves questions about situations we are challenged with. For example: WITH RESPECT TO FAMILY VIOLENCE, WHAT IS MY RESPONSIBILITY:

(a) TO MYSELF?
(b) AT HOME?
(c) AT WORK (SCHOOL)?
(d) IN THE COMMUNITY?

We could also ask: WITH RESPECT TO FAMILY VIOLENCE DO I THINK, FEEL AND BEHAVE IN A RESPONSIBLE WAY:

(a) TO MYSELF?
(b) AT HOME?
(c) AT WORK (SCHOOL)?
(d) IN THE COMMUNITY?

     This is not to say that we must always do what others want, or that our own feelings, thoughts and behaviours are not valuable. What is important is to do what is in the best interest of all. This will often mean that the group members will have to compromise to reach a consensus. The key is to be assertive, not passive or aggressive, about our own thoughts, feelings and behaviours. If we just go along with decisions, or take the easy way out, we are not respecting ourselves, others or the environment. This often results in a negative self-attitude.
 

Spirituality

     As well as being responsible and respectful people, we also know that our ancestors were spiritual people, and their spirituality impacted directly on their sense of responsibility and respect. Spirituality today is still recognized by our people as the key to living a responsible and respectful life. It is a fundamental principle that we must exercise our spirituality mentally, physically and socially at home, at work and in the community.

     Since it is clear that spirituality is important for a new way of life, it is important that it be embodied in the Frameworking Matrix (see Figure 5).

FIGURE 5
 

     Although Figure 5 presents the role of spirituality within the frameworking context, we know that life is not a set of little boxes. Everyday life includes a great deal of overlap in all areas. The purpose of using the boxes/matrix is to help people put some order in their lives for enough time to get them back on track.

     Once individuals are able to sort out their thoughts, feelings and behaviours with respect to themselves, others and the environment, they are able to take the first step to a responsible and respectful life. With this the individual comes to understand the importance of spirituality, and the boxes gradually begin to break down.

     Eventually, the boxes disappear but the elements within the spiritual circle remain as part of a spiritual life, as shown in Figure 6. It is important to use this new knowledge in a positive manner so that it will enhance the pursuit of a new way of life which includes an understanding of one's purpose and meaning. The Frameworking model advances that this positive pursuit of life leads to self-respect, a positive self-image and a sense of self-worth.

Identity

     Frameworking defines identity as the knowing of oneself, the environment and others as a holistic entity of the Creator. If I am to know myself, then I must know how I fit within the whole of creation. In other words, "What is my mental, physical and social relationship to others and the environment?" The answers to this question can be addressed by asking: Do I (presently) think, feel and behave responsibly and with respect to myself, others and the environment? Did I do this in the past, and will I do this in the future?

Purpose and Meaning

     What is of fundamental importance in being able to view, review and plan our lives is to have meaning in our lives. In other words, to plan our lives we must have overall goals to strive for. They are what are meaningful and provide purpose to our everyday activities.

     When we relate this to the Matrix and consider the present, the past and the future, we associate the present with purpose which gives us strength; the past with experience which gives us knowledge; and the future with meaning which gives us hope. The opposite of this occurs when we do not have purpose and meaning in our life. The present is then associated with helplessness, the past with haplessness, and the future with hopelessness (see Figure 7).

     When these occur and individuals find themselves isolated and without purpose and meaning, some resort to total self-destruction - for example, suicide. Some turn to other destructive behaviours such as alcohol and drug abuse, violence, and so on. Others exist with no real direction or goal other than just getting through one day at a time.

     In other words, having meaning in our life is having a plan for the future. The plan guides us to where we want to go and makes everything we do on a day-to-day basis worthwhile. Even if we must go through some painful times, it will be worthwhile.

FIGURE 6
 

FIGURE 7

     Setting appropriate goals is important. Often, we hear people say that all they want out of life is to be happy. Happiness then becomes their meaning in life. Happiness is actually a by-product of fulfilling appropriate goals. For example, if our goal is to be good at parenting and we reach that goal, then happiness will result.

Freedom

     There are two kinds of freedom, freedom to and freedom from.³ The difference depends on whether we have meaning in our life or not.

When we speak of freedom to, we have the freedom to make choices which will take us in a desired direction. Freedom from, on the other hand, is like backing away from something. In the process, we are likely to stumble over something we cannot see. But, when we walk toward something we are able to see what lies ahead, and plan for it, and finally reach our destination. Frameworking strives to give people freedom to make choices about their future, and therefore discourages the freedom from way of life.

Choice

     Inherent in freedom is the element of choice. Although we sometimes think that we do not have a choice in the decisions we make, Frameworking suggests that we always have one. It may not always be easy to make choices, but if we have an overall goal or meaning in our life, then we will have choices.

     Although we are restricted by certain conditions, we are free to choose how we think, feel and behave toward those conditions. Within our tradition we know that thinking, feeling and behaving in the best interest of all is the responsible way. Therefore, if we think, feel and behave responsibly in our day-to-day lives, whether joyful or painful, it will eventually lead to fulfillment.
 

INTO ACTION

     The information about family violence and Frameworking presented in this resource kit will help you start "Family Violence" programs. First, set a goal to initiate and maintain programs of prevention, intervention and treatment directed at the thoughts, feelings and behaviours of our people at home, at work (school) and in the community.

     Programs of prevention "do something before the problem happens." Prevention programs affect the thoughts, feelings and behaviours of people, encouraging "wellness" at home, at work (school) and in the community.

     Programs of intervention "do something at the time of the crisis." Intervention programs serve as appropriate responses to crisis, and are intended to lessen the severity of the immediate impact while assisting those affected.

     Programs of treatment and rehabilitation address the problem, view the individual as a whole person and act as wellness programs with follow-up on individuals to ensure wellness is maintained.

     The implementation of prevention, intervention and treatment programs must be carried out responsibly and with respect for the community resources. The human and financial resources available in our communities are usually limited and we must use what is available, when it is available, in the best interest of the whole community. We have to work cooperatively with our leaders, our professional and paraprofessional people, and volunteers. We must share the responsibility and the ownership among our people. We must work together.

     This section of the resource kit is intended to provide you with some suggestions of practical action that you can use to join with others to develop programs that will best fit your community.

Suggestion 1:
     Before reading further, note the names of the following community people: (a) a respected community volunteer;

(b) a respected paraprofessional;

(c) a respected professional;

(d) a respected political leader;

(e) a respected elder;

(f) a respected youth;

(g) a respected disabled person;

(h) a respected mom;

(i) a respected dad;

(j) others.

     In preparation for your meeting or talking circle, become as familiar with the material in this resource kit as you can. Also, if you have not already done so, begin to learn about the history of the people of your community. In doing so you will find the values and principles that will carry you into the future.

Suggestion 2:
     Before your meeting, develop a list of potential people from within and outside the community. The list might look like Table 1. The list of resources that you develop can be enhanced at your first meeting. However, it will be helpful to have it started. Make blank forms to hand out.

TABLE 1

Some Other Resources to Contact:

(Sample Agenda)

AGENDA

Committee Name
Time and Place

It is important that your committee has the opportunity to prepare for the task that lies ahead. Take every opportunity to provide the members with information relevant to your task.

Suggestion 3:
     Distribute this resource kit to your committee and ask them to familiarize themselves with the contents. You may also want to suggest to the committee members that they begin learning about the history of our people. Remember, the values, principles and traditions of our ancestors will carry us into the future, if we choose to use them.

Suggestion 4:
     Ensure that your committee has a concrete set of objectives, for example: (1) to provide education about family violence to the people of your community;

(2) to provide resources for appropriate alternatives to family violence;

(3) to ensure that crisis intervention resources are available; and

(4) to reduce the incidence of family violence over time.

STRATEGIES FOR HEALING

     This section of the resource kit will introduce you to some strategies for healing, discuss them and supplement them with details and examples.

     Many generations of cultural evolution have brought changes in the roles, rules and customs of our peoples, which caused us to lose pride in our history. These changes have created confusion and sometimes chaos in Aboriginal communities, evident in acting out behaviours such as alcohol and drug abuse, jealousy, apathy and family violence. These behavioural patterns are leading to Aboriginal self-destruction.

     Yet, we see a tremendous healing movement occurring among Aboriginal peoples as we begin to move toward healing and recovery. The following strategies may not be the only way to bring about healing, but they will help. Feel free to add your own ideas to these strategies so that you can arrive at a plan that suits your community.

     The strategies are organized in the following manner:

     People are the most important resource of any community. Although financial and material resources are needed to combat family violence, the effectiveness and success of any program depends on the human resources involved in the process. The problem of family violence may seem insurmountable but action is possible. There is an old saying: "You can eat an elephant if you take small enough bites." This saying may shed light on the best way to tackle the major problem of family violence in the community. There are many points of entry. The following story explores some of them: "There were three people who stood beside a deep, fast-flowing and turbulent river. People kept falling into the river, some drowning and many struggling to get out. All of them were in danger.

The first person jumped into the river to save people. He was able to save only one out of every fifteen. He became tired very quickly.

The second person said he knew a place just upstream where the river was not so deep, turbulent or wide. He would go there to keep people from getting into deep water.

The third person said he would go even further upstream and prevent people from entering dangerous waters by exploring with people what it was that was making them fall into the water."
 

     Caution must be exercised that you not undertake too much without having adequate resources to support your efforts. Ensure that your strategies are clearly defined so that community agreement can be reached easily.

Prevention Strategies

     Factors to consider in developing family violence prevention programs are the availability of the human resources, the values and politics of the community, and the ability to change community attitudes and behaviour. Not only must the attitudes of the general public be changed, but also those of the Chief and Council, program administrators and service providers. Prevention activities should be well planned and coordinated with specific short-term and long-term goals.

     A person who promotes prevention is a facilitator. The facilitator must have a clear sense of purpose, the ability to develop clear goals and objectives, good personal and communication skills, and strategy design and implementation skills. Because people often resist change, the facilitator needs to live with and overcome frustrations.

     Prevention strategies could be targeted at the home, the workplace or school, and the community at large. Cooperative efforts among concerned groups, willingness to try new strategies and strong personal commitment are important factors to a successful outcome.

     Examples of some activities of prevention strategies include:

Public Awareness

     Public awareness activities involve giving factual information to the community. Public awareness programming provides correct basic information to help people make appropriate decisions and create a heightened awareness of the issue.

     Public awareness tools include: posters, flyers, newspaper articles, pamphlets, public meetings, displays, forums and media coverage. Public awareness activities strive to expose the public to the issue of family violence so that they can begin thinking about it, and strives to influence them to take positive steps to decrease family violence.

     When implementing a public awareness campaign, it is helpful to:

Public education activities not only provide information but also the skills to help receivers use the information. The activities are designed to stimulate the receiver to think about the information, learn more about it and take action. Life skills training, including decision making, reviewing our values, communication skills, resolving our conflict and parenting skills, is an important educational activity. A possible educational format may be an ongoing series of community workshops.

     Some possible topic areas for family violence educational activities are:

Community Action

     Community action is a consciously planned and coordinated effort by individuals, agencies and groups to make positive changes toward improving the quality of life in the community.

     Community action allows community members to cooperate, communicate and invest in their own lives. Through community cooperation, individuals bring many different resources and strengths to the effort, thereby strengthening the likelihood of success.

     Community action includes setting short-term and long-term goals, coordinating a diversity of people and skills, keeping activities consistent with the goals, and making the most of resources. When planning for community action, the following recommendations should be kept in mind:

Community Policy Making

     Communities use guidelines or codes to make decisions about community lifestyles and actions which are reflected in laws, rules and regulations. Often, Aboriginal communities have "unspoken" codes of appropriate behaviour.

     Local community people can form advocacy groups to influence the community leadership to incorporate concern about family violence into community guidelines or codes. The advocacy group can also network with other concerned community agencies to promote policy making which encourages family violence prevention. Our communities must learn to promote the prevention of family violence and to use citizen advocacy groups. Such action will help set positive trends in the community and decrease the dependence on frontline workers. Frontline workers should encourage concerned community members to form advocacy groups. Community involvement such as this also helps develop a sense of ownership over the prevention of family violence.
 

Creating a Healthy Environment

     Planned and coordinated activities by service workers and other community members working together for a common goal are required to create a healthy community environment, free of family violence. Creating a healthy environment requires changing the conditions in the community that allow negative behaviours such as family violence to continue.

     A group of people committed to changing their environment should identify common problems and needs, analyze information, and outline and implement specific, concrete strategies. The group can identify the factors contributing to the problem and the effect of these factors on the community. An example of change to a community problem is:
 
 

     A strategy for action involves many different groups of people: political leaders, service providers, adult community members and community youth. The chance of a successful outcome is greater when all key people are meaningfully involved in all stages of the plan. Public awareness, public education, community action and influencing of public policy are all factors in creating a healthy community environment.

Additional Activities

     Positive experiences in which people can have fun, be involved and have a sense of belonging can also be prevention activities that help create a positive family and community life. Such experiences promote self-worth, build self-esteem, give a sense of accomplishment and create a healthy community environment.

Aboriginal peoples have become increasingly isolated from one another over the years. The traditional extended family system has become fragile in many Aboriginal communities. Family violence prevention programs should offer activities to help our families to connect as a family unit and to connect with other families.

A few suggestions for doing this are:

Crisis Intervention Strategies

     Crisis intervention means "helping at the time of crisis." This usually involves immediate and short-term action to help someone through a crisis. Crisis intervention leads into networking, involvement of other people and agencies and, eventually, long-term planning.

Some factors that may aid intervention in family violence are:

Treatment Services for Victims, Abusers and Others

     Treatment services are required by the victims of family violence, the abusers and others who have been indirectly affected by the violence. Strategies for treatment may include:
 

Training for Frontline Caregivers

     A leading cause of burnout among caregivers is inadequate preparation for handling the overwhelming needs of Aboriginal clients. Our community programs need consistent professional development and specialized training for caregivers.

Some areas of training that should benefit caregivers are:

Strategies at the Local Political Level

Community leadership can help improve the quality of life of its citizens. Political leaders have a responsibility to address those issues such as family violence that hinder the development of healthy family and community life.

Some areas that political leaders could address include:
 

COMBATTING FAMILY VIOLENCE - A SHARED HEALING

     Healing family violence is the responsibility of everyone in the community. Although many of us do not know what to do when family violence happens, we do have some choices. We could do and say nothing, but we know the problem will not just go away. We could try to intervene alone, although that could be very risky. Or we can ask for help from the community. Combatting family violence is never an easy task but it is easier when everyone in the community assumes responsibility.

     The problem of family violence often seems insurmountable, but there are some basic measures all community members can take in the struggle against the violence. The community can be informed about:

What the battered/abused can do  

What children can learn  

What the family can do
   

     The effectiveness of our fight against family violence in our communities depends on the involvement and commitment of everyone in the community. We are not powerless over family violence. By working together, we can make a difference.
 

FAMILY VIOLENCE RESOURCE CENTRES

     The following list of resource centres is not exhaustive. Only the resource centres, found during the duration of this project, that have produced nationally available information were included. Many provincial and local agencies and centres that deal with family violence were not included due to resource and time constraints. However, we advise that you make every effort to contact as many provincial and local sources as possible. Information about local and provincial sources may be available at your local library or from the resource centres listed below. Canadian Advisory Council on the Status of Women /
Conseil Consultatif Canadien sur la Situation de la Femme
110 O'Connor Street, 9th Floor
P.O. Box 1541, Station B Ottawa, Ontario
K1P 5R5
Tel: (613) 992-4975
Fax: (613) 992-1715 The council has published some material on family violence, including Battered but Not Beaten ... Preventing Wife Battering in Canada (1987) and Wife Battering in Canada: The Vicious Circle (1980). Canadian Council on Social Development /
Conseil Canadien de Développement Social
55 Parkdale Avenue
P.O. Box 3505, Station C
Ottawa, Ontario
KlY 4G1
Tel:(613) 728-1865
Fax:(613) 728-9387 With financial assistance from Health Canada, CCSD publishes Vis-a-Vis, a national newsletter which examines issues of "family violence" with particular emphasis on the Canadian point of view. Centre for Women's Studies in Education
Ontario Institute for Studies in Education /
L'Institut d'Ontario pour les études d'éducation
252 Bloor Street West
Toronto, Ontario
M5S 1V6
Tel:(416) 923-6641 Through OISE, the centre publishes materials on family violence and other topics. Four Worlds Development Project
4401 University Drive
Lethbridge, Alberta
T1K 3M4
Tel: (403) 329-2065
Fax: (403) 329-3081 The project produces material relating to the lifestyles and social problems of First Nations and Inuit peoples. Health Canada / Santé Canada
Publication Distribution Centre
Tunney's Pasture
Ottawa, Ontario
KlA 0K9
Tel: (613) 954-5995
Fax: (613) 952-7266 Publishes information on drugs, alcohol, family violence, etc., particularly in brochure and booklet form. Catalogues of information are available. Institute for the Prevention of Child Abuse /
L'Institut pour la prevention de l'enfance maltraitée
25 Spadina Road
Toronto, Ontario
M5R 2S9
Tel: (416) 921-3151
Fax: (416) 921-4997

Justice Canada
(SEE: National Victims Resource Centre)

London Battered Women's Advocacy Clinic, Inc.
69 Wellington Street
London, Ontario
N6B 2K4
Tel: (519) 432-2204
Fax: (519) 679-3918

Native Para-judicial Services of Quebec /
Service para-judiciaire autochtones du Québec
3465 Côte des Neiges, Suite 102
Montreal, Quebec
H3H 1T7
Tel: (514) 933-3638/39/30
Fax: (514) 846-0484

Public Legal Education Society of Nova Scotia
1127 Barrington Street
Halifax, Nova Scotia
B3H 2P8
Tel: (902) 423-7154
Fax: (902) 421-1255

INDIAN CHILD AND FAMILY SERVICES AGENCIES
 

NEWFOUNDLAND

Miawpukek Child and Family Services
Health and Social Services
Conne River Reserve
MicMac Territory, Newfoundland
A0H lJ0
Tel: (709) 882-2710
Fax: (709) 883-2836

PRINCE EDWARD ISLAND

Charlottetown Regional Health and Social Services Office
17 Haviland Street
P.O. Box 2000
Charlottetown, Prince Edward Island
ClA 7N8
Tel: (902) 368-3330
Fax: (902) 368-6186

Montague Regional Health and Social Services Office
P.O. Box 1500
Montague, Prince Edward Island
C0A 1R0
Tel: (902) 888-2992
Fax: (902) 838-2992

Native Council of Prince Edward Island
33 Allen Street
Charlottetown, Prince Edward Island
ClA 2V6
Tel: (902) 892-5314
Fax: (902) 368-7464

O'Leary Regional Health and Social Services Office
P.O. Box 8
O'Leary, Prince Edward Island
C0B 1V0
Tel: (902) 859-2400
Fax: (902) 859-2195

Souris Regional Health and Social Services Office
P.O. Box 550
Souris, Prince Edward Island
C0A 2B0
Tel: (902) 687-7060
Fax: (902) 687-2026

Summerside Regional Health and Social Services Office
290 Water Street
Summerside, Prince Edward Island
ClN 1B4
Tel: (902) 888-8100
Fax: (902) 888-8085
 

NOVA SCOTIA

Micmac Family and Children's Services of Nova Scotia
P.O. Box 179
Shubenacadie Post Office
Shubenacadie
Hants County, Nova Scotia
B0N 2H0
Tel: (902) 758-3553
Fax: (902) 758-2390

Mic Mac Family and Child Services
General Delivery
Cape Breton, Nova Scotia
B0A lJ0
Tel: (902) 379-2433
Fax: (902) 379-2381

Mi'kmoq Family Treatment Center
P.O. Box 310
Whycocomagh, Nova Scotia
B0E 3M0
Tel: (902) 756-3440
Fax: (902) 756-3441
 

NEW BRUNSWICK

Big Cove Child and Family Service Agency
P.O. Box 1, Site 11
R.R. 1
Big Cove, New Brunswick
E0A 2L0
Tel: (506) 523-9191
Fax: (506) 523-4374

Burnt Church Child and Family Service Agency
R.R. 2
Legaceville, New Brunswick
E0C 1K0
Tel: (506) 776-8331
Fax: (506) 776-3682

Eel Ground Child and Family Service Agency
P.O. Box 9, Site 3
R.R. 1
Newcastle, New Brunswick
E1V 3L8
Tel: (506) 622-8039
Fax: (506) 622-8667

Eel River Bar Child and Family Services
P.O. Box 1660
Dalhousie, New Brunswick
E0K 1B0
Tel: (506) 684-3360
Fax: (506) 684-5840

Kingsclear Child and Family Service Agency
Comp. 19, Site 6
R.R. 6
Fredericton, New Brunswick
E3B 4X7
Tel: (506) 363-3028
Fax: (506) 363- 4324

Oromocto Child and Family Services
P.O. Box 417
Oromocto, New Brunswick
E2V 2J2
Tel: (506) 357-3394
Fax: (506) 357-2628

Red Bank Child and Family Services
P.O. Box 120
Red Bank, New Brunswick
E0C 1W0
Tel: (506) 836-2458
Fax: (506) 836-7593

Saint Mary's Child and Family Service Agency
247 Paul Street
Fredericton, New Brunswick
E3A 2V7
Tel: (506) 458-9511
Fax: (506) 453-1793

Tobique Child and Family Service Agency
R.R. 3
Perth, New Brunswick
E0J 1V0
Tel: (506) 273-6851
Fax: (506) 273-4286

Woodstock Indian Child and Family Services
P.O. Box 28, Site 1
R.R. 1
Woodstock, New Brunswick
E0J 2B0
Tel: (506) 328-3303
Fax: (506) 328-2420
 

QUÉBEC

Bande indienne des Montagnais de Sept-Iles et Maliotenam
1084, rue Dequen
C.P. 8000
Sept-Iles (Québec)
G4R 4L9
Tel: (418) 962-0222
Fax: (418) 968 0953

Comiti Atikamekw Sipi
C.P. 848
La Tuque (Québec)
G9X 3P6
Tel: (819) 523-6153
Fax: (819) 523-8706

Commission des services communautaires
403, rue Amisk
C.P. 239
Point Bleue (Québec)
G0W 2H0
Tel: (418) 275-5375
Fax: (418) 275-0097

Conseil Attikamek Montagnais
85, boulevard Bastien
Village des Hurons (Québec)
G0A 4V0
Tel: (418) 842-0277
Fax: (418) 842-9448

Kahnawake Shakotiiatakehnhas Community Services
P.O Box 876
Kahnawake, Québec
J0L 1B0
Tel: (514) 632-6880
Fax: (514) 632-5116

Kitigan Zibi Health and Social Services
P.O. Box 160
Maniwaki, Québec
J9E 3B4
Tel: (819) 449-5593
Fax: (819) 449-7411
 

ONTARIO

Delico Ojibway Family Services
District Liaison Council
95 North Cumberland Street
Thunder Bay, Ontario
P7A 4M1
Tel: (807) 345-1888
Fax: (807) 345-2767

Nog-Win-Da-Min Child and Family Services
473 Queen Street East
Suite 106
Sault Ste. Marie, Ontario
P6A 1Z5
Tel: (705) 946-3700
Fax: (705) 946-3717

Ojibway Tribal Family Services Agency
512 First Avenue South
Kenora, Ontario
P9N 1W5
Tel: (807) 468-4533
Fax: (807) 468-4959

Payukotayno (James and Hudson Bay) Child and Family Services
P.O. Box 336
Moosonee, Ontario
P0L 1Y0
Tel: (705) 336-2996
Fax: (705) 336-2492

Tikinagan Child and Family Services
P.O. Box 627
63 King Street
Sioux Lookout, Ontario
P8T 1Bl
Tel: (807) 737-3466
Fax: (807) 737-3543

Weechi-It-Te-Win Family Services Inc.
P.O. Box 812
Fort Francis, Ontario
P9A 3N1
Tel: (807) 274-3201
Fax: (807) 274-8435
 

MANITOBA

Anishinaabe Child and Family Services
General Delivery
St. Martin Post Office
St. Martin, Winnipeg, Manitoba
R0C 2T0
Tel: (204) 659-4546
Fax: (204) 659-5877

Anishinaabe Child and Family Services
307-286 Smith Street
Winnipeg, Manitoba
R3C 1K1
Tel: (204) 942-0788
Fax: (204) 957-1734

Awasis Agency of Northern Manitoba
3 Station Road
Thompson, Manitoba
R8N 0N3
Tel: (204) 778-4401
Fax: (204) 778-8428

Cree Nation Child and Family Caring Agency
Otineka Mall
P.O. Box 3910
The Pas, Manitoba
R9A 1S5
Tel: (204) 623-7456
Fax: (204) 623-3847

Dakota Ojibway Child and Family Services
702 Douglas Street
Brandon, Manitoba
R7A 7B2
Tel: (204) 729-3650
Fax: (204) 728-1806
(Winnipeg: (204) 943-0198)

Island Lake Sub-Office
General Delivery
Garden Hill, Manitoba
R0B 0T0
Tel: (204) 456-2718
Fax: (204) 456-2641

Sagkeeng Child and Family Services
P.O. Box 700
Pine Falls, Manitoba
R0E 1M0
Tel: (204) 367-2215
Fax: (204) 367-8510

Southeast Child and Family Services Inc.
511 Ellice Avenue
Winnipeg, Manitoba
R3B 1Y8
Tel: (204) 775-0052
Fax: (204) 772-1226

West Region Child and Family Services
38-1st Avenue N.W.
Dauphin, Manitoba
R7N 1G7
Tel: (204) 638-6941
Fax: (204) 638-4620
(Winnipeg: (204) 957-0037)

Winnipeg Sub-Office
201-274 Smith Street
Winnipeg, Manitoba
R3C 1K1
Tel: (204) 943-3335
Fax: (204) 943-2759
 

SASKATCHEWAN

The provincial government of Saskatchewan is in the process of establishing Tribal Councils to facilitate child and family services for Natives, and anticipates the development of six such agencies within the province during 1994-95. The following are regional offices under the Department of Social Services, which currently deal with Native child and family services.
 

Estevan/Weyburn Social Services
1219-5th Street
Estevan, Saskatchewan
S4A 0Z1
Tel: (306) 634-0730
Fax: (306) 634-0732

Fort Qu'Appelle Social Services
177 Segwun Avenue
Fort Qu'appelle, Saskatchewan
Tel: (306) 332-3260
Fax: (306) 332-3276

Meadow Lake/La Roche/Buffalo Narrows Social Services
201-2nd Street West
Meadow Lake, Saskatchewan
S0M 1V0
Tel: (306) 236-7500
Fax: (306) 236-7533

Melfort/Nipawin Social Services
107 Crawford Street East
Melfort, Saskatchewan
S0E 1A0
Tel: (306) 752-6100
Fax: (306) 752-6141

Moose Jaw Social Services
36 Athabasca Street West
Moose Jaw, Saskatchewan
S6H 6V2
Tel: (306) 694-3647
Fax: (306) 694-3657

North Battleford/Lloydminister Social Services
Suite 405
1146-102nd Street
North Battleford, Saskatchewan
S9A 1G1
Tel: (306) 446-7721
Fax: (306) 446-7764

Prince Albert/La Ronge/Creighton Social Services
800 Central Avenue
P.O. Box 3003
Prince Albert, Saskatchewan
S6V 6G1
Tel: (306) 953-2575
Fax: (306) 953-2589

Regina Social Services
2240 Albert Street
Regina, Saskatchewan
S4P 3V7
Tel: (306) 787-3416
Fax: (306) 787-4940

Swift Current/Kindersley/Rosetown Social Services
350 Cheadle Street West
Swift Current, Saskatchewan
S9H 4G3
Tel: (306) 778-8291
Fax: (306) 778-8668

Yorkton/Wynyard/Melville Social Services
72 Smith Street East
Yorkton, Saskatchewan
S3N 2Y4
Tel: (306) 786-1310
Fax: (306) 786-1305
 

ALBERTA

Blackfoot Child Welfare Program
P.O. Box 309
Gleichen, Alberta
T0J 1N0
Tel: (403) 264-1520
Fax: (403) 734-5163

Lesser Slave Lake Indian Regional Council
Child Welfare
P.O. Box 1740
High Prairie, Alberta
T0G 1E0
Tel: (403) 523-4401
Fax: (403) 523-4406

Yellowhead Tribal Services Agency
Room 307, West Grove Building
131 First Avenue
Spruce Grove, Alberta
T7X 2Z8
Tel: (403) 962-0303
Fax: (403) 962-9363
 

BRITISH COLUMBIA

Spallumcheen Band Child Welfare Program
P.O. Box 3010
Enderby, British Columbia
V0E 1V0
Fax: (604) 838-2131

USMA Children's Program
Nuu-Chah-Nulth Tribal Council
P.O. Box 1099
Port Alberni, British Columbia
V9Y 7L9
Tel: (604) 724-3232
Fax: (604) 724-6642
 

YUKON

Champagne Aishihik Social Services Society
Box 5309
Haines Junction, Yukon Territory
Y0B 1L0
Tel: (403) 634-2288
Fax: (403) 634-2108

Champagne Aishihik Social Services Society
101-307 Jarvis Street
Whitehorse, Yukon Territory
YlA 2H3
Tel: (403) 668-3631
Fax: (403) 667-6303

NORTHWEST TERRITORIES

Baker Lake Family and Children's Services
Regional Superintendent
Baker Lake, Northwest Territories
X0C 0A0
Tel: (819) 793-2813
Fax: (819) 793-2541

Coppermine Family and Children's Services
Regional Superintendent
Coppermine, Northwest Territories
X0E 0E0
Tel: (403) 982-7261
Fax: (403) 982-7260

Fort Smith Family and Children's Services
Regional Superintendent
Fort Smith, Northwest Territories
X0E 0P0
Tel: (403) 872-7230
Fax: (403) 872-7232

Inuvik Family and Children's Services
Regional Superintendent
Inuvik, Northwest Territories
X0E 0T0
Tel: (403) 979-7326
Fax: (403) 979-3821

Iqaluit Family and Children's Services
Regional Superintendent
Iqaluit, Northwest Territories
Tel: (819) 979-5131
Fax: (819) 979-6748
 

CHILD WELFARE DEPARTMENTS

Department of Social Services
Confederation Building
P.O. Box 8700
St. John's, Newfoundland
A1B 4J6
Tel: (709) 729-5193
Fax: (709) 729-0583

Department of Health and Social Services
P.O. Box 2000
Charlottetown, Prince Edward Island
C1A 7N8
Tel: (902) 368-4929
Fax: (902) 368-4969

Family and Children's Services
Department of Community Services
P.O. Box 696
Halifax, Nova Scotia
B3J 2T7
Tel: (902) 424-3202
Fax: (902) 424-0502

Community Services Division-North
Department of Health and Community Services
P.O. Box 5100
Fredericton, New Brunswick
E3B 5G8
Tel: (506) 453-3622
Fax: (506) 453-2082

Services des programmes à la jeunesse
Direction générale de la prévention et des services communautaires
Ministère de la Santé et des Services sociaux
2^e étage
1075, chemin Ste-Foy
Québec (Québec)
GlS 2M1
Tel: (418) 643-6818
Fax: (418) 643-9024

Children's Services Branch
Ministry of Community and Social Services
S.W. 355, Hepburn Block
Queen's Park
80 Grosvenor Street
Toronto, Ontario
M7A 1E9
Tel: (416) 325-5325
Fax: (416) 325-5349

Child and Family Services
Department of Family Services
114 Garry Street, 2nd Floor
Winnipeg, Manitoba
R3C 1G1
Tel: (204) 945-6948
Fax: (204) 945-6717

Family and Youth Services Division
Department of Social Services
1920 Broad Street
Regina, Saskatchewan
S4P 3V6
Tel: (306) 787-3652
Fax: (306) 787-0925

Child Welfare Services
Program Policy Division
Department of Family and Social Services
12th Floor, S.S.P
10030-107th Street
Edmonton, Alberta
T5J 3E4
Tel: (403) 427-0412
Fax: (403) 422-5415

Family and Children's Services Division
Ministry of Social Services and Housing
Parliament Buildings
Victoria, British Columbia
V8W 3A2
Tel: (604) 387-7060
Fax: (604) 356-7862

Family and Children's Services
Department of Health and Social Services
P.O. Box 20703
Whitehorse, Yukon
Y1A 2C6
Tel: (403) 667-3002
Fax: (403) 668-4613

Family and Children's Services
Department of Social Services
4920-52nd Street
P.O. Box 1320
Yellowknife, Northwest Territories
X1A 2L9
Tel: (403) 920-6254
Fax: (403) 920-0299
 

AUDIOVISUAL RESOURCES

     The following catalogues are available from the National Film Board of Canada, or by calling the National Clearinghouse on Family Violence toll free at 1-800-267-1291 or TDD toll free at 1-800-561-5643:
 

OTHER TERMS USED FOR NATIVE-SPECIFIC FAMILY VIOLENCE

     It is important to know as many terms as possible when speaking about or searching for information about Native-specific family violence. The following is a list of the major terms that can be searched:

Native:
 

^** Canadian Natives is used in some data bases to refer to both the Indian and Inuit peoples in Canada.

^*** Eskimos is the commonly used term to refer to Inuit, Innuit, Aleut, Eskimauan Indians and Esquimaux.
 

Family Violence:
 

Related terms: