For many Aboriginal and Inuit families, the hardship of parenting in an overcrowded house puts their children at risk. When their security or development is compromised, the children are removed from their environment.
The parent who is present in court (often a single mother) has a limited time to correct the situation in her home, thus putting her in a real bind. How does one correct what happens in an overcrowded home?
A few years ago, when I was working as a DYP intervention agent for the application of measures, I was aware that there were no SAFE HOUSES (transition homes) that could welcome mothers and children in for a long-term stay to avoid the violence in their home.
For sure, if a child was in danger, a family would take him in temporarily, but often, the child was redirected to another community and on those occasions, he would not visit with his family for months and more on end, at least not until the time of the traveling court. No Child Should Have to Take the Long Way Home was born out of my frustrations to do better by the Inuit mothers and their children.
The law travels. A traveling court is set up in a community for one day. It could be in Puvernituq or in Val d'Or, sometimes in Salluit. The judge and the lawyers meet to hear as many of the cases on the judge's docket in one day. Each person hopes to be heard that day; otherwise, there will be several months' wait for the next traveling court and parents will often not be able to see their child for more and more months.
No Child Should Have to Take the Long Way Home is a grassroots initiative to help children in need of loving care, of a protective and stable environment to meet their basic needs in a safe house in their own community.
Children, mothers, families, and communities are the object of this project No Child Should Have to Take the Long Way Home. After all, every child is born with the right to have a better chance at a life free from abuse and violence.
Children, mothers, families, and communities are the object of this project No Child Should Have to Take the Long Way Home. After all, every child is born with the right to have a better chance at a life free from abuse and violence.
The project of an 8000-kilometer trek between Prince Rupert, British Columbia and the county of Victoria, Nova Scotia has been evolving since I worked among the Inuit people. It is about promoting family strengths and unity, helping the Inuit mothers build back parental skills when needed to protect their children. A safe house/respite home for the children would ensure their security and protection in their own community.
A central aspect of resilience is the family belief system that provides hope for the future, values all people and all relationships and includes a belief that the family can triumph over adversity. The guiding principles should include support for the autonomy and integrity of families.
Funds will be collected for a Safe House so as to receive children when tensions are high in their home. The first safe house/respite home is to be dedicated to Salluit, NUNAVIK.
Presently, when a shelter exists, the women end up staying just a few days. for lack of trained or neutral workers. The follow-ups are mostly inefficient due to the fact that the workers are part of the family and cannot claim neutrality.
Mothers have to live with incredible pressures from their families. The process is stressful, causing the mothers to decide rapidly that they will return home. Many times, if they decide to leave, they will have to leave the community without their children.
The isolation, the lack of financial resources, the racism met in the South are often deterrents to leaving the family home. Leaving not only holds a high financial cost but there are few alternative homes to welcome a woman and her children who want to correct her situation. Mothers and children experience deeply felt consequences whether the mother chooses to leave or not. Everyone loses!
It is a double bind situation for the mothers. If she leaves, she loses her children. If she doesn't leave, she cannot escape her aggressor until the court decides and the LAW cannot propose that the aggressor stays away in a village of fewer than 1500 people, sometimes as few as 350. It is a no-win situation.
The best parents is both parents when it is possible. Family law was founded on a sound promise, but the freedom to pursue it often represents a threat to the most vulnerable in our society: children. Should we interview a few children, we would find ourselves confounded by the very things we wanted to prevent.
The best parents is both parents when it is possible. Family law was founded on a sound promise, but the freedom to pursue it often represents a threat to the most vulnerable in our society: children. Should we interview a few children, we would find ourselves confounded by the very things we wanted to prevent.
The Inuit do not expect much of their distant capital
The Inuit do not expect much of their distant capital. Their proverbial patience (quinuituq) is their lifeline.
Actually, seniors are trying to transmit their values. Solidarity in mind, the youngest of their communities are taught by their elders. The family is an all important entity among the Inuit. Parents, children, cousins, all are in it. However, the individual, who is central in the family construction, is mostly fluctuating as an individual.
But the modernity in which Inuit were forced since their colonization, has destabilized them. Not only do serious housing problems create tensions in homes where several generations are crowded, the links between them are stretched to their limit because of it. The most urgent expressions of social suffering in indigenous communities and other disadvantaged populations require urgent attention and action by governments, Indigenous organizations and indigenous families.
The dream of a decent life, one that offers safety and protection, should be offered all children. This text is not about pointing a finger at anyone, but we must ALL do better.
2017
My project No Child Should Take the Long Way Home is a unique opportunity to provide HOPE to people who face very challenging times.
As I walk I reflect upon those most impacted and those most inspired to take action to address certain issues. The overcrowded housing of the most northern communities contributes to the rise of social problems affecting both Nunavut and Nunavik Inuit.
I recognize and respect that everyone has their own individual perspective but I am aware that some issues are inextricably linked to other issues. Community development in the northern regions needs to be approached from multiple perspectives with as many actors as possible-housing, justice, employment, human rights, etc.
To give an example, when you know the barriers that girls face in the North, you know you are facing the issue of human rights. Child protection against abuse, sexual exploitation, trafficking and all forms of violence are current issues that need to be addressed in Inuit land.
One of the important lessons I have learned as I go along this walk is the importance of building trust, mostly through listening.
There are specifics I listen for that reflect the preoccupations of Saturviit, an Inuit Women's Association.
-How do we promote the self-esteem of the girls and the women through community engagement?
-How can they find community-driven solutions for addressing issues of safety for the women and children of those communities?
-How do they develop a training curriculum as part of their strategic planning?
-What are the systemic factors that perpetuate and contribute to disparities amongst the community members?
No matter where one is born, those most impacted by these problems need to be at the center of the decision-making process and the biggest part of the solution.
As an outsider, I plan to use my privilege of knowing more than some others about the Inuit reality to support and amplify their VOICE.
The walk of 8000 km is my way to start conversations centered on reconciliation and the possibility of more inclusive communities. By talking to people about the Inuit reality, I hope to encourage a shift in perceptions and a more equitable future for the Inuit people.
Actually, seniors are trying to transmit their values. Solidarity in mind, the youngest of their communities are taught by their elders. The family is an all important entity among the Inuit. Parents, children, cousins, all are in it. However, the individual, who is central in the family construction, is mostly fluctuating as an individual.But the modernity in which Inuit were forced since their colonization, has destabilized them. Not only do serious housing problems create tensions in homes where several generations are crowded, the links between them are stretched to their limit because of it. The most urgent expressions of social suffering in indigenous communities and other disadvantaged populations require urgent attention and action by governments, Indigenous organizations and indigenous families.
The dream of a decent life, one that offers safety and protection, should be offered all children. This text is not about pointing a finger at anyone, but we must ALL do better.
2017
My project No Child Should Take the Long Way Home is a unique opportunity to provide HOPE to people who face very challenging times.
As I walk I reflect upon those most impacted and those most inspired to take action to address certain issues. The overcrowded housing of the most northern communities contributes to the rise of social problems affecting both Nunavut and Nunavik Inuit.
I recognize and respect that everyone has their own individual perspective but I am aware that some issues are inextricably linked to other issues. Community development in the northern regions needs to be approached from multiple perspectives with as many actors as possible-housing, justice, employment, human rights, etc.
To give an example, when you know the barriers that girls face in the North, you know you are facing the issue of human rights. Child protection against abuse, sexual exploitation, trafficking and all forms of violence are current issues that need to be addressed in Inuit land.
One of the important lessons I have learned as I go along this walk is the importance of building trust, mostly through listening.
There are specifics I listen for that reflect the preoccupations of Saturviit, an Inuit Women's Association.
-How do we promote the self-esteem of the girls and the women through community engagement?
-How can they find community-driven solutions for addressing issues of safety for the women and children of those communities?
-How do they develop a training curriculum as part of their strategic planning?
-What are the systemic factors that perpetuate and contribute to disparities amongst the community members?
No matter where one is born, those most impacted by these problems need to be at the center of the decision-making process and the biggest part of the solution.
As an outsider, I plan to use my privilege of knowing more than some others about the Inuit reality to support and amplify their VOICE.
The walk of 8000 km is my way to start conversations centered on reconciliation and the possibility of more inclusive communities. By talking to people about the Inuit reality, I hope to encourage a shift in perceptions and a more equitable future for the Inuit people.
This is a wonderful thing you are doing. God bless you in this mission, wishing you much success and support with this wonderful project.
ReplyDeleteI thank you, sosbaiji. I am starting in Alberta as of April 1st, 2017. Keep sending such encouragement.
ReplyDelete