2. Women's Perspectives - Christian Aboriginal Infrastructure ...

2. Women's Perspectives - Christian Aboriginal Infrastructure ... 2. Women's Perspectives - Christian Aboriginal Infrastructure ...

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Twenty years later, Anduhyaun is still in operation, providing Aboriginal women and their children with a culturally based supportive environment and the resources to work on a variety of problems, including abusive relationships, family and marital breakdown, legal and financial difficulties, and alcohol and drug abuse. Staff at Anduhyaun help Aboriginal women get housing, medical services, further education, skills development and employment. They also operate a food bank. 84 In describing their work, managing director Catherine Brooks noted that many Aboriginal women who become residents of Anduhyaun are accompanied by their children, who have also been exposed to or experienced violence. She spoke about other experiences Aboriginal women go through such as discrimination in housing and employment. In 1986, Anduhyaun began to work on the development of a second-stage supportive housing program (first-stage housing is the shelter operation). The purpose of the secondstage program is to support women making changes in their lives by addressing issues underlying substance abuse and assisting them in formulating and attaining their goals: Whether her goals are to become an effective parent or reunite her family or acquire education or skills for…employment that is meaningful to her, Anduhyaun's purpose is to support her in achieving her goals. Catherine Brooks Managing Director, Anduhyaun Toronto, Ontario, 26 June 1992 In their written brief, Anduhyaun relayed their belief that the underlying cause of violence is the sense of lack of control experienced by Aboriginal people. The answer, they believe, is self-determination in every facet of community life, which means "seeing our situation as it is, then developing and controlling the community responsive resources to change our lives in positive directions". 85 Along with the need for an increased emphasis on culturally appropriate health and social services, we were struck by the many interventions that disclosed the vulnerability of Aboriginal women and children. We heard testimony from individual women who have survived violence. We also heard from Aboriginal women's organizations whose representatives described the current difficulties and special challenges that Aboriginal women face. But, of equal importance, we heard about the goals Aboriginal women are pursuing in the firm belief that "they will lead to positive, healthy changes in their lives and those of their children as well as those of their community as a whole". 86 In Volume 3, we examined family and community violence. We highlighted the fact that violence is a complex, multi-faceted and widespread social problem in many Aboriginal communities. Since it was raised by so many Aboriginal women during our hearings, we raise the issue again here. We believe it is important to let their voices express their feelings of vulnerability and to convey what they are doing about it. 58

Some Aboriginal women spoke to us during private sessions because they feared repercussions from their disclosure. At one private session organized by an Aboriginal women's association in June 1993, 30 Aboriginal women spoke about incidents of sexual abuse and violence in their lives. One woman told us: In my community, I've been ostracized, blacklisted. I'm a graduate of university and have spoken out against practices of band employees who use their power and authority…have pressed charges of battery against my husband and found that there is a band by-law that says anyone who is separated, who is not an original member, is taken off the band list. This applies to widows, women who've been abused, etc. Since then, I've been physically and verbally assaulted….We want to have our own centres, and we can't wait for band councils to decide when the community is going to go into healing…so much of the sickness is in our families…and our own people discriminate against us in the most hurtful ways. [I was] scared to come here today…it gets lonely, fighting that battle and not knowing who is going to be the oppressor, because they're one of us. At other locations women spoke more generally about the issue, often on behalf of other Aboriginal women in their community: During the workshop that we had in my community, the people identified many of the problems. They didn't blame anyone. They took full responsibility for the reality of life in their community and I was very proud of them. It took a lot of courage for them to do that. But they talked about family violence…sexual abuse…a very high percentage of alcohol and drug abuse and use. But they saw that the alcohol and the drugs were — had become — a mechanism of survival, to survive the pain and the sense of helplessness and powerlessness, the fact that no one listens to them, no one validates their frustration. No voice. Alma Brooks Wabanoag Medicine Lodge Kingsclear, New Brunswick, 19 May 1992 Aboriginal women also spoke about the initiatives they have begun in their communities to deal with family violence: I had no interest in women's issues. I also did not like the idea of being in close association with many women. I had seven biological sisters and I had trouble getting along with them. So I said…'I don't know if I really want to work with many women'….Three months later I find myself hired at the Manitoba Committee on Wife Abuse as a liaison worker. I quickly contacted a few Aboriginal women…and formed an ad hoc Aboriginal women's committee. We were bewildered, hurt and perplexed when the non-Native women criticized and scoffed at our organizing. We carried on in spite of this and slowly worked on our dream of services for abused Aboriginal women. Virginia Miracle Ikwe Widdjiitiwin Winnipeg, Manitoba, 23 April 1992 59

Twenty years later, Anduhyaun is still in operation, providing <strong>Aboriginal</strong> women and<br />

their children with a culturally based supportive environment and the resources to work<br />

on a variety of problems, including abusive relationships, family and marital breakdown,<br />

legal and financial difficulties, and alcohol and drug abuse. Staff at Anduhyaun help<br />

<strong>Aboriginal</strong> women get housing, medical services, further education, skills development<br />

and employment. They also operate a food bank. 84<br />

In describing their work, managing director Catherine Brooks noted that many <strong>Aboriginal</strong><br />

women who become residents of Anduhyaun are accompanied by their children, who<br />

have also been exposed to or experienced violence. She spoke about other experiences<br />

<strong>Aboriginal</strong> women go through such as discrimination in housing and employment.<br />

In 1986, Anduhyaun began to work on the development of a second-stage supportive<br />

housing program (first-stage housing is the shelter operation). The purpose of the secondstage<br />

program is to support women making changes in their lives by addressing issues<br />

underlying substance abuse and assisting them in formulating and attaining their goals:<br />

Whether her goals are to become an effective parent or reunite her family or acquire<br />

education or skills for…employment that is meaningful to her, Anduhyaun's purpose is to<br />

support her in achieving her goals.<br />

Catherine Brooks<br />

Managing Director, Anduhyaun<br />

Toronto, Ontario, 26 June 1992<br />

In their written brief, Anduhyaun relayed their belief that the underlying cause of<br />

violence is the sense of lack of control experienced by <strong>Aboriginal</strong> people. The answer,<br />

they believe, is self-determination in every facet of community life, which means "seeing<br />

our situation as it is, then developing and controlling the community responsive resources<br />

to change our lives in positive directions". 85<br />

Along with the need for an increased emphasis on culturally appropriate health and social<br />

services, we were struck by the many interventions that disclosed the vulnerability of<br />

<strong>Aboriginal</strong> women and children. We heard testimony from individual women who have<br />

survived violence. We also heard from <strong>Aboriginal</strong> women's organizations whose<br />

representatives described the current difficulties and special challenges that <strong>Aboriginal</strong><br />

women face. But, of equal importance, we heard about the goals <strong>Aboriginal</strong> women are<br />

pursuing in the firm belief that "they will lead to positive, healthy changes in their lives<br />

and those of their children as well as those of their community as a whole". 86<br />

In Volume 3, we examined family and community violence. We highlighted the fact that<br />

violence is a complex, multi-faceted and widespread social problem in many <strong>Aboriginal</strong><br />

communities. Since it was raised by so many <strong>Aboriginal</strong> women during our hearings, we<br />

raise the issue again here. We believe it is important to let their voices express their<br />

feelings of vulnerability and to convey what they are doing about it.<br />

58

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