Community Institutions

Community Institutions may include traditional institutions such as dodemiwan or the clan system, medicine people/healers, family and community leadership, as well as non-traditional institutions such as band councils, service agencies, educational institutions and healthcare providers. Community institutions are responsible for supporting families and enhancing child wellbeing without intervening unnecessarily.

Community institutions should support family and community members toward providing for their children’s wellbeing. In interviews and engagement sessions for the writing of the research report, the lead author heard from many community members who expressed concerns around what is seen as inappropriate interference by external institutions. Grace Manitowabi described how many of the problems in communities began with inappropriate intervention by institutions including the residential school system.

…the one that really got me is when the government said, “We took your children because you were not ever a good parent.” No, we would have been good parents had he left our children alone instead of bringing them to a residential school, is what my point was… they said we lost the way to raise our children because we turned to alcohol because we didn't have our children. So I would almost say that’s the government’s fault why... and they’re putting that on us to carry a load like a horse carries a... but I said, “You know what, that’s wrong when the government said that to us.” They’re the ones that condemn us as parents when they took our children.

Similarly, Laura Robinson of Batchewana described the legacy of child welfare agencies in her community and her experience working with a Children’s Aid Society (CAS) and later on the board of Nogdawindamin, stating that when she sat on the board of Nogdawindamin, she watched them go from a prevention agency to a full-status agency. During the transition, Nogdawindamin had to follow provincial laws with workers therefore, having to adopt a provincial way.  

CAS was always involved with our on-reserve communities. My sister who was born mentally and physically handicapped. My Mom was one of the ones... she was forced to give her up for adoption in order for my sister to get services, because my Mom and Dad were poor, we were poor living on the reserve. And so, when she became of school age, the school got involved; and then, of course, because she wasn't going to school, they phoned CAS, “There’s something going on here.” So, when they came down and assessed my mom, we were in the same boat as these guys with an outside toilet, a very, very small house. And, right away, you know, you can feel the judgment and criticism.

Charlotte Zach describes the difficulties she has today with Nogdawindamin arranging parental visits that frequently fall through and leave her grandchildren heartbroken. One focus group participant from Batchewana asserted that “we see the kids running up and down our streets, we know their faces. It should be community, First Nations-led, right from here. It shouldn't have to be Nogdawindamin. I’m not saying that they don’t try, that’s not my point. My point is we have to be led from here, we have to be funded properly, and that should be the mandate right off.”  

Earl Commanda emphasized the important roles that women played and continue to play in the governance of Serpent River including the creation of regional and community institutions.

We had a women’s gathering, before we created Nogdawindamin, about family violence. And, of course, we were experiencing that already from... I mentioned the impact of the [sulphuric] acid plant and uranium industry and all that. And every one of those women could probably... they said that at least 50 percent of the households had experienced some type of family violence, sexual abuse, and all that kind of stuff. So you can see where they themselves can remember what it was like growing up in here, and sharing that story, and probably [shared] their own stories of sexual abuse and family violence and that kind of stuff. And I guess it triggered the need to take a look at some of the needs in the community.

Stories suggest that throughout the history of the Anishinaabe nation there have been situations for outside institutions to intervene at times for the wellbeing of children. The story of Child describes wisana or animal guardians who would intervene and remove a child from an unsafe family situation in the past. This story states that the wisana would take the child away for “maybe a year or two. After this time, the animal takes pity on the woman who is always looking for her child and brings the child back.

This traditional form of intervention was intended to provide caregivers with temporary care and respite. These interventions were directed towards the eventual reunification of the child with their birth family and community whenever possible. Edwin Higgins provides further insight into these wisana or animal guardians which function as outside institutions caring for children who are vulnerable or in need of protection. He asserts that after the birth of a child, some animal or bird often appears near the home to see the baby, although some of these visits do not occur until the child is a year old. Most children experience such a visit from their wisana guardian or animal friend and, for reasons they find difficult to explain, treasure the name of the animal for the rest of their lives.  

A community engagement sessions participant from Batchewana said that growing up in the community, sometimes there’s hesitance to access services in your own community because of confidentiality. Laura Robinson of Batchewana said that a community that holds authority over child wellbeing has to be non-political as much as possible.

In many communities, particularly Sagamok, grandmas and aunties and grandpas and uncles are upholding their inherent responsibilities for the wellbeing of their families and communities. Community institutions such as the Homemakers Club, the forerunner to the Ontario Native Women’s Association, played a major role in the community helping families, helping community members. Eva Jewell described how the gookmisag miinwaa zigosag (grandmas and aunties) are working together in Sagamok to ensure healthier futures for their children through deliberation, ceremony, and practical action.

In the story of The First Butterflies, the caregivers of the first babies observe that the twins are not learning to walk. They discuss the problem amongst themselves and are unable to find a solution. They then reach out to Nanabush who thinks deeply about the problem and then tells them, “You have cared for the children very well. In fact, you have cared for them so well that they never need to do anything for themselves. All little ones need to reach out for what they want instead of always having everything handed to them. I shall find out what we can do to help the babies learn to walk.” After providing the caregivers with this important teaching Nanabush seeks spiritual guidance and returns with the butterflies. These butterflies encourage the children to walk as they chase after them. This story speaks to the process in which community institutions should become involved in child wellbeing issues. First the family attempts to resolve the issue themselves. When they are unable to resolve it, they reach out to Nanabush for help who teaches them an important lesson before seeking out spiritual guidance which allows him to resolve the issue. This story speaks to the importance of ceremony and seeking out spiritual guidance to proceed in a good way.

In the story of The Year the Roses Died, the Manidoo intervenes to prevent the animals killing Waabooz.  This story suggests that community institutions may have an obligation to intervene when there is potential for violence or harm in existing dispute resolution processes. The Manidoo then agrees to bring the roses back but gives them protection from future harm by giving them thorns.  This story suggests a need for outside intervention by institutions and ongoing protection to prevent present and future harm. An important aspect of this story is that the Manidoo is not a part of the original decision-making process but does hold authority to intervene when the natural law of “keeping creation in balance” is transgressed.

These stories and the words and experiences shared by participants demonstrate how community institutions can play important roles in upholding and enhancing wellbeing for individuals and families. This is done most effectively when these institutions are grounded in community and culture, and when they conduct themselves with respect and consideration for nation members.