Assignment Three

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1 Assignment Three Veronica Adebayo School of Indigenous Relations, Laurentian University. ISWK 3305: Indigenous Theories and Perspectives in Social Work Practice. Prof. Arlene Johnson. March 8, 2023.

2 Family violence (FV) is an issue involving a family member’s behavior toward another, which results in the oppression of that person, threatens their safety, and is dangerous to their well-being (Fiolet et al., 2019). Family violence includes physical and sexual assault and mental and financial abuse. The effects of family violence on victims' physical, mental, cognitive, and financial health can be both immediate and long-lasting (Conroy, 2021). There is a lot of family violence among the Indigenous population. However, comparatively fewer non-Indigenous people than Indigenous people are exposed to this social issue, which harms their physical and mental health and raises the chance of household homicide (Fiolet et al., 2019). Family violence is a public health issue that results in further acts of violence. Stress related to cultural isolation, redefining gender roles, financial restrictions, a lack of stable housing, and threats and discrimination faced by minorities can all contribute to family violence (Andersson & Nahwegahbow, 2010). According to Andersson & Nahwegahbow (2010), Children who witness family violence endure chronic emotional and behavioral problems, with 37% of Indigenous women and 30% of Indigenous men reporting enduring emotional abuse. Indigenous women were eight times more likely than non-Indigenous women to experience assault. Social marginalization and historical trauma are considered part of the reasons for family violence. Indigenous people's health and culture are impacted by family violence, mainly from injustice and generational trauma. Therefore, the health of the Indigenous population must be prioritized, and anyone needing assistance with family violence should be able to get it (Andersson & Nahwegahbow, 2010). Unfortunately, Indigenous people are less likely to report family violence and request assistance formally. Poor knowledge of available support services, mistrust of service providers, fear of

3 consequences, embarrassment, and cultural and language hurdles are all obstacles to seeking help (Fiolet et al., 2019). This essay will discuss the social service and delivery differences between Indigenous people living in large urban areas and those living in small, remote First Nation communities, highlighting significant variations in demographics, relationship-building, community and political sanctions, community ownership, confidentiality, traditional practices, and interactions with already-existing mainstream services. Client Population Some Indigenous people do not relocate to rural areas because they are struggling in urban areas; instead, they do so to maintain their links to reserve and rural communities (Place, 2012). Family violence is three times as prevalent in rural than in urban areas. Rural perpetrators commit more severe forms of domestic violence, have higher drug abuse rates, and are more likely to be unemployed than urban perpetrators (Youngson et al., 2021). While the social services provided in urban areas are varied and cater to both Indigenous and non- Indigenous populations, those provided in small remote communities will primarily serve the residents of those places. For example, the We’koqmaa’q Family Healing Centre in Nova Scotia offers services to the community, which has 900 population; they have four family units with beds and cribs. They service 40 clients yearly (National Aboriginal Circle Against Family Violence, 2006). The YWCA in Prince Albert services people from diverse backgrounds, people and families from Prince Albert and the surrounding area, and newcomers fleeing their countries due to life-threatening situations (YWCA Prince Albert, n.d.). Inuit communities need training of front-line workers, safe shelters, crisis and long-term counseling, and transitional housing. Women in around 70% of the 53 Inuit villages in the Canadian Arctic lack a place to feel

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4 protected. This would suggest that there is nowhere for Inuit women to turn for safety and that many women have perished due to family violence (2022). Relationship Building The relationship between client and worker serves as the vehicle for the continuity of the social work process because relationships are an effective tool for changing people's lives. An effective relationship includes empathy towards the client, the client's warmth and respect, and the worker's sincerity in behavior (Payne, 1991). Through building respectful and dependable relationships between survivors and shelter workers, people who have experienced family violence are given support and resources to help them recover and live a life free of violence (Maki, 2019). The small population can complicate relationships between clients and workers in rural communities, and the relationship between a worker and a client may affect service delivery. Due to the small population, most residents are familiar with and knowledgeable about their neighbors. A social worker may already have a bias in favor of focusing on a person or family because of prior knowledge when they are the subject of their attention. However, in large urban areas, people are typically anonymous, and nothing is known about their past (Delaney, 1995 ) . Community and Political Sanctions “Restorative Justice is a method of responding to a crime that includes the key parties to the dispute to repair the harm.” (Daly, 2000, p. 167). Restorative justice has been used mainly when people have admitted their wrongdoing; it can apply to discussions between offenders and victims at any stage of the criminal procedure, actions taken concurrently with court orders, and a deviation from the traditional court process (Daly, 2000). Restorative justice is not just about criminal justice but also a method for achieving social justice and bringing about changes in

5 communities. Programs for restorative justice can be used at many phases of the criminal justice system; however, how they are accessed vary depending on the type of program, the size of the community, and other factors. For instance, a sentencing circle can participate in a circuit course session in a rural community without the assistance of a committee (Dickson-Gilmore & Prairie, 2020). Community Ownership “Ownership refers to the relationship of a First Nations community to its cultural knowledge/data/information. The principle states that a community or the group owns information collectively like an individual owns personal information.” (Schnarch, 2004, p. 81). Indigenous people's research is guided by the ownership, control, access, and possession (OCAP) principle, which builds on their traditional values and promotes sovereignty to lessen the harmful impacts of colonial violence. Additionally, it directs excellent research with Indigenous populations that respects their culture (Mashford-Pringle & Pavagahdi, 2020). OCAP reduces biases and misinterpretations resulting from other cultural frameworks and contributes to community empowerment, self-determination, and healing activities. It also fosters a more holistic approach to health (Schnarch, 2004). Confidentiality Issues Confidentiality about all issues related to providing clients with professional services is a foundation of relationships between social workers and their clients. Therefore, social workers uphold the confidentiality of client information and respect the client's right to decide when this information will be shared with third parties to honor the trust and faith that clients, communities, and other professionals have placed in them (Canadian Association of Social Workers, 2005). However, keeping confidentiality in a rural setting might be challenging

6 because of the small population. For instance, if a client who also happens to be a family member confesses to the worker that she is experiencing family violence but is not ready to leave the relationship, the worker is obligated by the code of ethics to respect the client's wishes and refrain from reporting the incident or taking any other action unless the violence is life- threatening. Traditional Practices According to traditional teachings, everything is interconnected, suggesting that everyone needs to be healed and that spiritual development should be included in all aspects of life. People work to restore harmony and balance through a lifelong healing process ( Nabigon & Wenger- Nabigon, 2012). According to Stevenson 1999, Healing Circles, Talking Circles, or Sharing circles are used in Indigenous communities and by Indigenous people in urban areas to support people dealing with violence, trauma, and addiction (Stevenson, 1999). In urban areas, Indigenous people from different tribes come together to form a community; as a result, different traditional practices are used. Urban Indigenous people struggle to maintain social bonds through group activities, cultural identity-supporting community projects, and the development of urban institutions that protect Indigenous values. This issue is worsened and makes it more challenging to establish Indigenous institutions and strengthen social bonds because many urban Indigenous populations are multinational or multitribal (King et al., 2009). Indigenous people are divided into numerous tribes and cultures. In remote areas like Buffalo Lake Metis Settlement, most of the residents are Metis; they have a Metis history, and their traditional ways of life will mostly be Métis ways of life (Buffalo Lake Metis Settlement, 2021).

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7 Existing Service System Family violence victim-survivors are frequently reached through medical services and provided with counseling support that focuses on the effects of trauma and abuse, safety planning, and advocacy services in the setting of women's shelters (Ashbourne & Baobaid, 2019). Different services are available for family violence survivors, but these services may vary based on location and population. While providing health care in many Indigenous communities, distance is a problem. Around 90 kilometers separate the nearest physician services from 35% of First Nations communities. In addition, scheduled or special flights must transport outpatients requiring specialist services, emergency care, or other hospital-based treatments because almost three out of five areas lack road connectivity (Lemchuk-Favel & Jock, 2004). It is more challenging for urban Indigenous organizations to get funding than Indigenous people on reserves because the Assembly of First Nations, a national political body, represents First Nation people who reside on reserves and negotiates with the various levels of government to secure funds for on-reserve services. However, urban organizations that serve larger Indigenous populations lack sufficient political representation (Sookraj et al., 2010). Interaction with Mainstream Service System Interaction with mainstream services by the Indigenous population is sometimes an issue. For example, language, cultural awareness, the scarcity of Indigenous healthcare professionals, and the absence of community involvement in healthcare services are all barriers to treatment in urban areas (Lemchuk-Favel & Jock, 2004). In addition, many Indigenous people living in urban areas do not have legal status as Indians under the Indian Act, limiting their access to services and resources compared to those registered as Status Indians. This contrasts with many people living on reserves (Sookraj et al., 2010). Organizations helping Indigenous people living in

8 metropolitan areas require funding from various sources, including different levels of government. However, those who reside on reserves may not have access to alternative resources, such as provincial and mainstream community-based programs and services, and are still subject to federal legislation. Indigenous people have trouble trusting the mainstream medical system, and many believe the healthcare system has marginalized and abandoned them. (Sookraj et al., 2010). Indigenous and Mainstream Social Work Theory The Seven Grandfathers' teachings in rural areas will likely be used when dealing with family violence because of their deep understanding of traditional practices. However, in urban areas, a feminist approach is more likely used because of the factors of feminist practice, which strive to reduce the stigmatization of survivors, mainly women. Indigenous cultures and traditions conform with the ecosystem perspective because they describe the behavior of individuals, families, groups, organizations, and communities as interconnected (Miley et al., 2007) . Wise Practices The Seven Grandfathers' Teachings of Love, Bravery, Honesty, Wisdom, Respect, Humility, and Truth provide a foundation for creating harmonious relationships with people and the natural world. Methods for holistically addressing life's emotional, cognitive, social, and behavioral dimensions are included in Wise practices ( Nabigon & Wenger-Nabigon, 2012). According to Wesley-Esquimaux & Snowball (2010), developing and implementing a wise practices healing paradigm based on the Seven Sacred Values has excellent promise for addressing family violence in Indigenous communities. Together with the Western best practices model, it can also better support health promotion. To improve connection and cultural safety in

9 practice, it is essential to impart traditional teachings about spirituality, nutrition, holistic healing, medicines, and roles in Indigenous communities (Wesley-Esquimaux & Snowball, 2010). Conclusion Rural and urban communities receive different and similar indigenous social services, but Indigenous services being delivered in these areas need more attention and dedication. For example, family violence survivors living in rural areas should be able to receive medical care without traveling to an urban area. These services must be updated and balanced for survivors living in urban areas to receive traditional healing specific to their heritage without traveling to rural areas. The government should also increase the funding allocated to the Indigenous organizations in urban areas because of the population; this will enable the organizations to improve their services to suit the Indigenous people in the urban areas.

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10 References Andersson, N., & Nahwegahbow, A. (2010). Family Violence and the Need for Prevention Research in First Nations, Inuit, and Metis Communities. Pimatisiwin, 8(2), 9. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2962655/ Ashbourne, L. M., & Baobaid, M. (2019). A Collectivist Perspective for Addressing Family Violence in Minority Newcomer Communities in North America: Culturally Integrative Family Safety Responses. Journal of Family Theory & Review, 11(2), 315–329. https://doi.org/10.1111/jftr.12332 Buffalo Lake Metis Settlement. (2021). About Us. https://buffalolakems.ca/about/ Canadian Association of Social Workers. (2005). Guidelines for Ethical Practice. https://www.casw-acts.ca/files/attachements/casw_guidelines_for_ethical_practice_e.pdf Conroy, S. (2021). Family Violence in Canada: A Statistical Profile, 2019. Government of Canada, Statistics Canada. https://eapon.ca/wp-content/uploads/2021/09/Family- violence-in-Canada-A-statistical-Report-2019.pdf Daly, M. (2000). Restorative Justice in Diverse and Unequal Societies. https://search.informit.org/doi/pdf/10.3316/informit.145666290319638 Delaney, R. (1995). Northern Social Work Practice: An Ecological Perspective. In Delaney, R. & Brownlee, K. (Eds.) (1995). Northern Social Work Practice. (Pp. 1–34). Thunder Bay: Lakehead University Centre for Northern Studies. Dickson-Gilmore, J., & Prairie, L. C. (2020). Will The Circle Be Unbroken? Aboriginal Communities, Restorative Justice, and The Challenges of Conflict and Change. University of Toronto Press.

11 Fiolet, R., Tarzia, L., Hameed, M., & Hegarty, K. (2021). Indigenous Peoples’ Help-Seeking Behaviors for Family Violence: A Scoping Review. Trauma, Violence, & Abuse, 22(2), 370–380. https://doi-org.librweb.laurentian.ca/10.1177/1524838019852638 King, M., Smith, A., & Gracey, M. (2009). Indigenous Health Part 2: The Underlying Causes of the Health Gap. The Lancet, 374(9683), 76–85. http://www.indiaenvironmentportal.org.in/files/Indigenous%20health%20part%202.pdf Lemchuk-Favel, L., & Jock, R. (2004). Aboriginal Health System in Canada: Nine Case Studies. Journal of Aboriginal Health. C:/Users/0wneR/Downloads/Lemchuk- Favel+Vol+1+N1(28-51).pdf Maki, K. (2019). More Than a Bed: A National Profile of VAW Shelters and Transition Houses. Ottawa, ON: Women’s Shelter Canada. https://endvaw.ca/wp-content/uploads/2019/04/More-Than-a-Bed-Final-Report.pdf Mashford-Pringle, A., & Pavagahdi, K. (2020). Using OCAP and IQ as Framework to Address a History of Trauma in Indigenous Health Research. AMA Journal of Ethics. https://journalofethics.ama-assn.org/article/using-ocap-and-iq-frameworks-address- history-trauma-indigenous-health-research/2020-10 Mawhiney, A., Nabigon, H. (2011). Aboriginal Theory: A Cree Medicine Wheel Guide for Healing First Nations. In F.J Turner (Ed) Social Work Treatment: Interlocking Theoretical Approaches. Oxford University Press, pp. 15–29. Miley, K., O’Melia, M. & Dubois, B. (2007). The Ecosystems Perceptive. In Generalist Social Work Practise: An Empowering Approach. (Pp. 24-52). Boston: Allyn & Bacon. Pauktuutit Inuit Women of Canada. (2022). Violence & Abuse Prevention, Justice. https://pauktuutit.ca/abuse-prevention-justice/

12 Payne, M. (1991). The Social Construction of Social Work Theory. In Payne, M. Modern Social Work Theory: A Critical Introduction. (Pp 1–38). Chicago, IL: Lyceum Books. Place, J. (2012). National Collaborating Centre for Aboriginal Health: The Health of Aboriginal People Living in Urban Areas. https://www.ccnsa-nccah.ca/Publications/Lists/Publications/Attachments/53/ Urban_Aboriginal_Health_EN_web.pdf Schnarch, B. (2004). Ownership, Control, Access, and Possession (OCAP) or Self-Determination Applied to Research: A Critical Analysis of Contemporary First Nations Research and Some Options for First Nations Communities. file:///C:/Users/0wneR/Downloads/Schnarch+Vol1+N1-04(80-95).pdf Sookraj, D., Hutchinson, P., Evans, M., & Ann Murphy, M. (2010). Aboriginal Organizational Response to the Need for Culturally Appropriate Services in Three Small Canadian Cities. Journal of Social Work. Stevenson, J. (1999). The Circle of Healing. Native Social Work journal. 2(1), 8-21. Wesley-Esquimaux, C. C., & Snowball, A. (2010). Viewing Violence, Mental Illness, and Addiction Through a Wise Practices Lens. International Journal of Mental Health and Addiction. https://ir.lib.uwo.ca/cgi/viewcontent.cgi?article=1222&context=aprci Youngson, N., Saxton, M., Jaffe. P., Chiodo, D., Dawson, M., & Straatman, A. (2021). Challenges in Risk Assessment with Rural Domestic Violence Victims: Implication for Practice. Journal of Family Violence. https://link.springer.com/article/10.1007/s10896- 021-00248-7#citeas YWCA Prince Albert. (n.d.). About Us: Who We Serve. https://www.ywcaprincealbert.ca/about- us

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