In the past, the Ministry of Social Services and Housing has placed many native children from the Seabird Island Band, a Salish band in the Sta’lo Nation, in permanent placement or adoption off the reserve. Government agencies imposed a system of child welfare that superseded Seabird Island adoption practices. The Seabird Island Band members would prefer to see these children placed within the band through ‘custom’ adoption. In apprehension and placement court cases, the band social worker has needed documented information defining ‘custom’ adoption, and data regarding the benefits of this Seabird Island process. This thesis investigates and documents the process and results of adoption on the Seabird Island Indian Reserve. This thesis begins with a brief history of Canadian adoption policy as it applies to First Nations people. The thesis is based on detailed taped interviews with Seabird Island Band members who had experienced foster care and/or adoption. This fieldwork was the result of negotiation with the Seabird Island Band to discover the type of research that they needed. The thesis documents four kinds of adoption experience of the Seabird Island members: foster care, closed legal adoption, open adoption, and ‘custom’ adoption. In my analysis of these adoption experiences, three main themes occur: (1) issues of ethnic identity, (2) power and the child welfare system, and (3) the definition and functions of ‘custom’ adoption. The thesis concludes that the imposed system of child welfare based on Euro-western ideas of appropriate child care may have destroyed or seriously damaged some Seabird Island Band members’ sense of ethnic identity. As well, it may be a factor in the break-up of the extended family. ‘Custom’ adoption, as defined by Seabird Island Band members, offers an alternate model for keeping apprehended Seabird Island children within the band. Open adoption, as defined by the pilot project documented, is an alternative for those children who cannot be returned to the band. I have made several recommendations in the conclusion for the Seabird Island Band’s consideration.

In the past, the Ministry of Social Services and Housing has placed many native children from the Seabird Island Band, a Salish band in the Sta’lo Nation, in permanent placement or adoption off the reserve. Government agencies imposed a system of child welfare that superseded Seabird Island adoption practices. The Seabird Island Band members would prefer to see these children placed within the band through ‘custom’ adoption. In apprehension and placement court cases, the band social worker has needed documented information defining ‘custom’ adoption, and data regarding the benefits of this Seabird Island process. This thesis investigates and documents the process and results of adoption on the Seabird Island Indian Reserve. This thesis begins with a brief history of Canadian adoption policy as it applies to First Nations people. The thesis is based on detailed taped interviews with Seabird Island Band members who had experienced foster care and/or adoption. This fieldwork was the result of negotiation with the Seabird Island Band to discover the type of research that they needed. The thesis documents four kinds of adoption experience of the Seabird Island members: foster care, closed legal adoption, open adoption, and ‘custom’ adoption. In my analysis of these adoption experiences, three main themes occur: (1) issues of ethnic identity, (2) power and the child welfare system, and (3) the definition and functions of ‘custom’ adoption. The thesis concludes that the imposed system of child welfare based on Euro-western ideas of appropriate child care may have destroyed or seriously damaged some Seabird Island Band members’ sense of ethnic identity. As well, it may be a factor in the break-up of the extended family. ‘Custom’ adoption, as defined by Seabird Island Band members, offers an alternate model for keeping apprehended Seabird Island children within the band. Open adoption, as defined by the pilot project documented, is an alternative for those children who cannot be returned to the band. I have made several recommendations in the conclusion for the Seabird Island Band’s consideration. / Arts, Faculty of / Anthropology, Department of / Graduate

This thesis argues that despite political promises and rhetoric to the contrary the federal and provincial governments maintain through their policies, legislation, and regulations the continued assimilation of First Nations; under the guise of supporting First Nations attempts to resume governance over child and family services. It is my assertion that governments both federal, provincial and First Nations need to begin a process and transition towards self-governance in child and family services based on our traditional laws and practices, in order to ensure the continued survival of our nations. I have set out a number of preliminary options for assisting in the process of decolonization in the area of child welfare. This thesis is written from my perspective as a First Nations woman engaged in the practice of law in the area of First Nations child and family services. A perspective which is inspired by the political work of my relations in the advancement of Aboriginal rights and title in British Columbia. In chapter one I discuss the impact of colonization on First Nations children, families, communities and governments and conclude that the state (federal and provincial governments), far from promoting First Nations child welfare, have served to create enormous despair, poverty, dependency, and an erosion of First Nations cultures, languages, and governance. This chapter ends with a discussion of First Nations values, practices and traditions in relation to child rearing and "child protection. Chapter two examines the recent changes to child and family service delivery in British Columbia , changes which effectively continue the process of assimilation. Chapter three examines the current delegated model of First Nations child and family services in British Columbia. I argue that the delegated model is premised on assimilation, in that First Nations are bound to comply with the very legislative and administrative models that were illustrated in chapters one and two to have had such a devastating impact on First Nations children, families, communities and governments. Finally, the fourth chapter provides an overview of the federal and provincial constitutional framework and political "support" for self-government juxtaposed against First Nations' perspectives of their inherent right to self-government. In conclusion I propose a number of interim measures that would support First Nations resumption of self-government of child and family services . It is extremely important, in my opinion, that a process and transition towards true self-governance begin as soon as possible building upon First Nations community values and cultural practices.

This thesis argues that despite political promises and rhetoric to the contrary the federal and provincial governments maintain through their policies, legislation, and regulations the continued assimilation of First Nations; under the guise of supporting First Nations attempts to resume governance over child and family services. It is my assertion that governments both federal, provincial and First Nations need to begin a process and transition towards self-governance in child and family services based on our traditional laws and practices, in order to ensure the continued survival of our nations. I have set out a number of preliminary options for assisting in the process of decolonization in the area of child welfare. This thesis is written from my perspective as a First Nations woman engaged in the practice of law in the area of First Nations child and family services. A perspective which is inspired by the political work of my relations in the advancement of Aboriginal rights and title in British Columbia. In chapter one I discuss the impact of colonization on First Nations children, families, communities and governments and conclude that the state (federal and provincial governments), far from promoting First Nations child welfare, have served to create enormous despair, poverty, dependency, and an erosion of First Nations cultures, languages, and governance. This chapter ends with a discussion of First Nations values, practices and traditions in relation to child rearing and "child protection. Chapter two examines the recent changes to child and family service delivery in British Columbia , changes which effectively continue the process of assimilation. Chapter three examines the current delegated model of First Nations child and family services in British Columbia. I argue that the delegated model is premised on assimilation, in that First Nations are bound to comply with the very legislative and administrative models that were illustrated in chapters one and two to have had such a devastating impact on First Nations children, families, communities and governments. Finally, the fourth chapter provides an overview of the federal and provincial constitutional framework and political "support" for self-government juxtaposed against First Nations' perspectives of their inherent right to self-government. In conclusion I propose a number of interim measures that would support First Nations resumption of self-government of child and family services . It is extremely important, in my opinion, that a process and transition towards true self-governance begin as soon as possible building upon First Nations community values and cultural practices. / Law, Peter A. Allard School of / Graduate

This paper examined the apparent effects of residential schools on the child-rearing patterns of Natives who attended these schools. Evidence came from the literature and from three interviews with persons who attended residential schools -- one male elder and two females, who answered four open-ended questions. The findings suggest that this type of educational experience caused psychological and cultural losses in self-esteem, child-rearing patterns, and Native Indian language. New and different behaviours had.to be learned by the children in middle childhood to cope and exist in a parentless environment where no feelings of love or care were demonstrated by the caretakers and the speaking of Cree and other Native languages was forbidden. Values and skills taught by Native parents/elders, and essential for survival in Native society, lost their importance in residential schools; the Native language was not taught to subsequent generations; and the separation of siblings by sex and age created strangers in families. These experiences will presumably be transmitted in some form to the next generation, thereby affecting the way Natives view themselves. To restore confidence in themselves and respect for essential patterns of child-rearing the process of healing is vital and recommended. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

The Musqueam Indian band has no formal child welfare agreement with the province of British Columbia. Recently the Musqueam Indian Band has expressed a desire to work towards developing community based child and family services on reserve. This research examines the historical factors as well as contemporary factors relating to child welfare at the Musqueam Indian Band. This research utilized a qualitative research paradigm to identify the specific community dimensions that would be the basis for autonomous family and child services at the band. This study identifies the importance of kinship, linguistic, geographic, religious, experimental and contemporary dimensions within the Musqueam community. This study goes on to provide policy and program recommendations for culturally specific family and child services at the band. This research will be incorporated into a funding proposal put forward to the provincial government for programs and services at the Musqueam Indian Band. / Arts, Faculty of / Social Work, School of / Graduate