|
|||||||||||||||||
|
Tell A Friend - Need LARGER Text? - Subscribe to our E-Bulletin | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
A Resource
Guide on Family Violence Issues for Aboriginal Communities
Copies of the report may be obtained by contacting: National Clearinghouse on Family Violence
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. Aussi disponible en français sous le titre : TABLE OF CONTENTS
INDIAN PRAYER Oh Great Spirit, I seek strength Oh Great One
I seek wisdom May my hands respect the many Beautiful
So when life fades like the setting
sun I HAVE SPOKEN. INTRODUCTION
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.... 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 Has the Midnight Passed?
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.
1National Strategy Workshop, May 1989, in Reaching
for Solutions, Minister of National Health and Welfare, 1990, page
104.
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 Wife Abuse Elder Abuse Abuse of People with Disabilities Aboriginal Family Violence 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):
2Modified with permission of Health and Welfare
Canada, from Your Sobriety, Our Future: A Spiritual Model of Recovery,
McTimoney, D.C., et al, 1989.
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? These are not in order of importance
- each is equally important. However, what sometimes happens is that certain
situations are more directly related to one than the others. For example,
problems in the family are related to home first, but also have an impact
on oneself, work and the community.
We could also ask: WITH RESPECT TO FAMILY VIOLENCE DO I THINK, FEEL AND BEHAVE IN A RESPONSIBLE WAY: (a) TO MYSELF? These questions could also be
asked with respect to the past and the future. For example, DID I THINK,
FEEL AND BEHAVE IN A RESPONSIBLE WAY WITH RESPECT TO PREVIOUS SIMILAR
SITUATIONS? and WHAT WOULD BE A RESPONSIBLE WAY TO THINK, FEEL AND BEHAVE
IN THE FUTURE WITH RESPECT TO THIS SITUATION?
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.
3 Frank, V.E., Psychotherapy and Existentialism,
Washington Square Press, Inc. (New York), 1967, p.25.
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: (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. Call these people, ask them if
you can meet with them to talk about your community and family violence
prevention program ideas. Set a meeting date for your committee.
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: TABLE 1
Some Other Resources to Contact:
Develop an agenda for your meeting:
(Sample Agenda) AGENDA Committee Name
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: Suggestion 4: (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. Suggestion 5:
The task ahead is not small. It is important! This resource kit is intended only to get you started and to provide information to help you on your way. It is our hope that you find the freedom to live a healthy and worthwhile way of life and, in doing so, set the example that our people seek. 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." Unknown Legend You may begin at
one or several "points of entry" depending upon your financial, material
and human resources. Other factors that affect start-up include the networking
ability of community service agencies and previous healing work done in
the community. Once started, other points of entry or strategies may open.
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:
4 Hollow Water, Manitoba, Community Holistic
Circle Healing
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 /
Justice Canada London Battered Women's Advocacy Clinic, Inc. As a result of a demonstration project, the London Battered
Women's Advocacy Clinic, Inc. published its Final Report (1985)
and the Handbook for Advocates and Counsellors of Battered Women
(1985). National Clearinghouse on Family Violence /
Centre national d'information sur la violence dans la famille Family Violence Prevention Unit Health Canada Tunney's Pasture Ottawa, Ontario KlA 1B5 Toll free: 1-800-267-1291 Fax: (613) 941-8930 TDD toll free: 1-800-561-5643 A Division of Health Canada, the Family Violence Prevention Unit provides access to government and non-government information on all aspects of family violence. National Film Board of Canada / L'Office national du film du Canada P.O. Box 6100 Montreal, Quebec H3C 3H5 Atlantic Canada: 1-800-561-7104 Quebec: 1-800-363-0328 Ontario: 1-800-267-7710 Western and Northern Canada: 1-800-661-9867 (also check library or phone book for local office) Along with Health Canada, the National Film Board of Canada publishes The Family Violence Film and Video Catalogue (4th ed., 1993) which lists audiovisual resource material available on the topic of family violence. National Victims Resource Centre (NVRC) / Le Centre national du documentation sur les victimes Justice Canada 220 Queen Street Ottawa, Ontario KlA 0P8 Tel: 1-800-267-0454 The National Victims Resource Centre provides information (e.g., books, films, videos) on victim-related issues, much of which is in the category of family violence. The NVRC also has an extensive data base of information with much of the data available through inter-library loan. Native Counselling Services of Alberta (NCSA) #800 Highfield Place 10010-106 Street Edmonton, Alberta T5J 3L8 Tel: (403) 423-2141 Fax: (403) 424-1173 (local offices are located across Alberta) Through funding from The Alberta Law Foundation, NCSA publishes a yearly media catalogue of audiovisual materials available for loan or purchase. Native Mental Health Section Canadian Psychiatric Association P.O. Box 89 Shannonville, Ontario K0K 3A0 Tel: (613) 966-7619 Fax: (613) 966-0670 Native Para-judicial Services of Quebec / As part of the Charter of Rights and Freedoms and Battered
Women Project, Native Para-judicial Services of Quebec have published
Violence Against Women: A Right to Freedom and Respect (1985). Nechi
Institute
Box 34007, Kingsway Mall P.O. Edmonton, Alberta T5L 4K1 Tel: (403) 458-1884 Fax: (403) 458-1883 Established as a non-profit society in Alberta, the Nechi Institute provides training in the area of alcohol and drug abuse. Recent research and development projects have included work in the area of family violence (including a 14-day training package for the helping professions). OISE (SEE: Centre for Women's Studies in Education) Public Legal Education Society of Nova Scotia Provides information and access to information, particularly
on but not restricted to legal matters. Has published Family Violence:
An Annotated Bibliography (1986), an annotated bibliography on a wide
selection of family violence material. Royal Canadian Mounted Police
/ Gendarmerie royale du Canada
(Contact local RCMP detachment) (Some information available from the National Victims Resource Centre at 1-800-267-0454.) The RCMP has prepared resource material and talks to increase public awareness on the issue and to inform people of reporting procedures for family violence. INDIAN CHILD AND FAMILY SERVICES AGENCIES
NEWFOUNDLAND Miawpukek Child and Family Services PRINCE EDWARD ISLAND Charlottetown Regional Health and Social Services Office
Montague Regional Health and Social Services Office
Native Council of Prince Edward Island O'Leary Regional Health and Social Services Office
Souris Regional Health and Social Services Office
Summerside Regional Health and Social Services Office
NOVA SCOTIA Micmac Family and Children's Services of Nova Scotia
Mic Mac Family and Child Services Mi'kmoq Family Treatment Center
NEW BRUNSWICK Big Cove Child and Family Service Agency Burnt Church Child and Family Service Agency Eel Ground Child and Family Service Agency Eel River Bar Child and Family Services Kingsclear Child and Family Service Agency Oromocto Child and Family Services Red Bank Child and Family Services Saint Mary's Child and Family Service Agency Tobique Child and Family Service Agency Woodstock Indian Child and Family Services
QUÉBEC Bande indienne des Montagnais de Sept-Iles et Maliotenam
Comiti Atikamekw Sipi Commission des services communautaires Conseil Attikamek Montagnais Kahnawake Shakotiiatakehnhas Community Services Kitigan Zibi Health and Social Services
ONTARIO Delico Ojibway Family Services Nog-Win-Da-Min Child and Family Services Ojibway Tribal Family Services Agency Payukotayno (James and Hudson Bay) Child and Family Services
Tikinagan Child and Family Services Weechi-It-Te-Win Family Services Inc.
MANITOBA Anishinaabe Child and Family Services Anishinaabe Child and Family Services Awasis Agency of Northern Manitoba Cree Nation Child and Family Caring Agency Dakota Ojibway Child and Family Services Island Lake Sub-Office Sagkeeng Child and Family Services Southeast Child and Family Services Inc. West Region Child and Family Services Winnipeg Sub-Office
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 Fort Qu'Appelle Social Services Meadow Lake/La Roche/Buffalo Narrows Social Services
Melfort/Nipawin Social Services Moose Jaw Social Services North Battleford/Lloydminister Social Services Prince Albert/La Ronge/Creighton Social Services
Regina Social Services Swift Current/Kindersley/Rosetown Social Services
Yorkton/Wynyard/Melville Social Services
ALBERTA Blackfoot Child Welfare Program Lesser Slave Lake Indian Regional Council Yellowhead Tribal Services Agency
BRITISH COLUMBIA Spallumcheen Band Child Welfare Program USMA Children's Program
YUKON Champagne Aishihik Social Services Society Champagne Aishihik Social Services Society NORTHWEST TERRITORIES Baker Lake Family and Children's Services Coppermine Family and Children's Services Fort Smith Family and Children's Services Inuvik Family and Children's Services Iqaluit Family and Children's Services CHILD WELFARE DEPARTMENTS Department of Social Services Department of Health and Social Services Family and Children's Services Community Services Division-North Services des programmes à la jeunesse Children's Services Branch Child and Family Services Family and Youth Services Division Child Welfare Services Family and Children's Services Division Family and Children's Services Family and Children's Services 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:
* Indians of North America is the most commonly
used term to refer to Indian peoples of both Canada and the United States,
though sometimes it only refers to those in the United States.
** 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:
|
|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
|