The law seeks to protect future generations of Aboriginal and Torres Strait Islander children from past practices that separated children from their families, communities, and culture. Importantly, the Aboriginal and Torres Strait Islander Child Placement Principles still apply. Godlove Ngeh also grew up in Cameroon. Furthermore, the unequal water governance landscape created by settler colonialism has perpetuated the suppression of Indigenous ways of conceptualizing water. Indigenous girls apprehended by the child welfare system are the victims of sexual violence more than twice as often as other girls in care and Indigenous two-spirit, gender fluid, queer and trans youth also face higher rates of gender-based and sexualized violence. Team members work with youth, Elders and front-line practitioners to explore sexualized and gender violence, land-based well-being and Indigenous resurgence. Theoretical considerations: What is water? Sandrina de Finney is an associate professor and graduate advisor in the School of Child and Youth Care, University of Victoria (Lekwungen and W̱SÁNEĆ nations). Identifying and preserving a child’s name or given names, identity, language and cultural ties must be taken into consideration when making a decision about the adoption of an Aboriginal child.

The Adoption Act 2000 does allow for Aboriginal children to be adopted but additional requirements must be met before an adoption order can be made. Indigenous girls and women experience the highest rates of sexual and racialized violence and exploitation, sex trafficking, incarceration, murder, poverty, under-housing, homelessness and underservicing in health and education. He eventually specialized in Indigenous consultation, working with First Nations throughout northern Alberta. Na-Cho Nyak Dun. Available at: Salvarredy-Aranguren, MM, Probst, A, Roulet, M(. If parents could not raise their child for any number of reasons, family, extended family and or community stepped in and did so.

Situating research: Setting, methods and positionality, Respecting water and the politics of kinship, The “political ontology” of water governance in Yukon, Carriers of water: Aboriginal women’s experiences, relationships, and reflections, The threat of the Yrmo: The political ontology of a sustainable hunting program, Ontological conflicts and the stories of peoples in spite of Europe: Toward a conversation on political ontology, Ontology and indigeneity: On the political ontology of heterogeneous assemblages, Cultural politics and the hydrosocial cycle: Water, power and identity in the Andean highlands, Legal pluralism, hydraulic property creation and sustainability: The materialized nature of water rights in user-managed systems, University of Toronto Press, Scholarly Publishing Division, Indigenous self-governance and the deployment of knowledge in collaborative environmental management in Canada, Who is indigenous? Recently, the United Nations alerted the world that Canada is facing an “epidemic” of gender-based violence against Indigenous girls and women that is rooted in this history of objectification and dehumanization. Sign in here to access free tools such as favourites and alerts, or to access personal subscriptions, If you have access to journal content via a university, library or employer, sign in here, Research off-campus without worrying about access issues. LaBoucane-Benson, P, Gibson, G, Benson, A(, Napoleon V (2013) Thinking about Indigenous legal orders.

determinant of health for Indigenous people and communities. Find out about Lean Library here, If you have access to journal via a society or associations, read the instructions below.

Artwork, storytelling and multi-media, including digital collages, photography and video, are used and topics explored have included participants’ visions for a strong community; supporting dignity, wellbeing and leadership; cultural healing; being on the land; healthy relationships; consent; secrecy; how, where and why sexualized violence happens; lateral and systemic violence; engaging with youth of all genders about sexual violence; and understanding and interrupting the historical colonial roots of sexual violence. To our ancestors, communities, families and everyone who has contributed to Sisters Rising, we are so grateful. Source: Extracts taken from: Family and Kinship by … First, an introduction to Indigenous understandings of kinship is provided, followed by a discussion of the community Sandrina is a research advisor with the Siem Smun’eem Indigenous Child Welfare Research Network and the research lead for Sisters Rising: Honoring Indigenous Body and Land Sovereignty. Sharing links are not available for this article. Such a perspective frequently conflicts with settler societies’ view of water as a “resource” that can be owned, managed, and exploited. Available at: Babidge S (2016) Contested value and an ethics of resources: Water, mining and indigenous people in the Atacama Desert, Chile. Members of _ can log in with their society credentials below, Environment and Planning E: Nature and Space, University of Alberta/Yukon College, Canada. Government of Canada (1994) Yukon First Nations Self-Government Act. Simply select your manager software from the list below and click on download. Access to society journal content varies across our titles. In the past two years, participants and research staff (primarily Indigenous young adults) have presented at four international conferences, co-authored two academic journal articles, produced three videos and facilitated dozens of public presentations and workshops. If you have access to a journal via a society or association membership, please browse to your society journal, select an article to view, and follow the instructions in this box. It is an arts-based, Indigenous research study with Indigenous girls, young women, and youth of all genders in Indigenous communities on B.C.’s west coast. In these roles she focuses on recentering land-based, customary caretaking practices for Indigenous families, and advocates for community-based Indigenous praxis in child welfare, foster care, adoptions, and youth and girlhood studies. Indigenous peoples often view water as a living entity or a relative, to which they have a sacred responsibility.

Within the Aboriginal community, adoption is not usually considered suitable and relative or kinship care placements are the preferred care arrangements for Aboriginal children who are unable to live with their parents. URBAN INDIGENOUS KINSHIP VISITING: \ DELIBERATIVE AND HEALING APPROACH ANNA CORRIGAL FLAMINIO, BSW, JD, LLM, SJD WORLD INDIGENOUS LAW CONFERENCE NOVEMBER 19, 2018. Please check you selected the correct society from the list and entered the user name and password you use to log in to your society website. Aboriginal people should be given the opportunity to participate with as much self determination as possible in decisions relating to the placement for adoption of Aboriginal children. This will be done according to the child’s best interests and we will work closely with the Aboriginal community to make these decisions. When returning an Aboriginal child to their family is not considered possible and they are unable to live with relatives or kin, a placement with a non-related person in the Aboriginal community or a suitable person may be considered. We close by discussing the implications of Indigenous water ontologies for alternate modes of governing water. Sisters Rising is a project based at the University of Victoria’s School of Child and Youth Care, which offers a platform to honour creative, community-generated interventions rooted in dignity, kinship, and land and body wellbeing.

The continuance of Aboriginal society is dependent on keeping Aboriginal families strong and healthy both physically and culturally. Shantelle Moreno at the Sisters Rising mask-making workshop with Shíshálh artist Margaret Briere. For more information view the SAGE Journals Sharing page. opens in new window. Workshops, which are open to all self-identified native (Aboriginal, First Nations, Indigenous, Métis, Inuit) girls and young women, ages 13 to 26, and youth of all genders, have been held in the territories of Lkwungen, W̱SÁNEĆ, Haida, Kitamaat/Haisla, Tsawwassen, Cowichan, Tsimshian and other northern British Columbian communities. Within the Aboriginal community, adoption is not usually considered suitable and relative or kinship care placements are the preferred care arrangements for Aboriginal children who are unable to live with their parents. ‘Peoplehood’ and ethnonationalist approaches to rearticulating indigenous identity, Grounded normativity/place-based solidarity, Giving and receiving life from Anishinaabe nibi inaakonigewin (our water law) research, Are glaciers ‘good to think with’? I have read and accept the terms and conditions, View permissions information for this article. S.C. 1994, c. 35. Its approach is informed by the experiences of Indigenous sisters, mothers, aunties, cousins, community members, kin and children. Findings from Canada’s Truth and Reconciliation Commission show that over centuries, colonial policies have sought to disenfranchise First Nations women from their Indigenous ... community-generated interventions rooted in dignity, kinship, and land and body wellbeing. The email address and/or password entered does not match our records, please check and try again. These are placements with a carer(s) from within the child’s family, extended family or Aboriginal community and assist the child to maintain their connection and sense of belonging to their family, community and Aboriginal culture. Elders shared that these practices are central to body and gender wellbeing. Recognising indigenous environmental knowledge 1, Awawanenitakik: The spatial politics of recognition and relational geographies of Indigenous self-determination, Legal pluralism and customary water resources management in Guatemala, Indigenous cosmopolitics in the Andes: Conceptual reflections beyond “politics”, An ontological politics of comparative environmental analysis: The green economy and local diversity, Indigenous people’s right to water under international law: A legal pluralism perspective, Water justice: Key concepts, debates and research agendas, Fish-hood: Environmental assessment, critical Indigenous studies, and posthumanism at Fish Lake (Teztan Biny), Tsilhqot’in territory, Ontologies of Indigeneity: The politics of embodying a concept, How dogs dream: Amazonian natures and the politics of transspecies engagement, Are we seeking Pimatisiwin or creating Pomewin? Producing juridical knowledge: “Rights of Nature” or the naturalization of rights?