Indigenous mothers’ experiences of power and control in child welfare: Families being heard

Suzanne C Robertson,Andrew R Hatala,Carey Sinclair

doi:10.1177/14680173211009187

Suzanne C Robertson, Andrew R Hatala + Show 1 more

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https://doi.org/10.1177/14680173211009187

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Abstract

Summary There are upward of 11,000 Indigenous children and families in the Manitoba Child and Family Services (CFSs). Many factors coalesce as contributors to these high rates of care, including oppressive histories of Canadian settler colonialism, governmental policies and the Indian Residential Schools, and mass apprehensions of Indigenous children through “the 60’s scoop.” Although a process of “Devolution” began in Manitoba in 1999 to address Indigenous overrepresentation and improve cultural safety for children and families, the voices of women whose children are in care often remain silenced and marginal. Findings Utilizing an Indigenous Research lens, this qualitative study explored the stories and experiences of 12 Indigenous mothers involved with Manitoba CFS. The mothers’ stories revealed dynamics of power and control outlined in five core themes: (1) Being “set up to fail”; (2) Confronting “normalcy” and navigating case plans; (3) Dealing with tactics of intimidation; (4) Experiencing judgment and being labelled; and (5) Emotional politics. The mothers’ stories suggest that the CFS system continues to reflect colonial structures of oppression and that the “Devolution” did not fully have the intended impact on daily practice. Applications The womens' shared experiences highlight several areas for change, such as: enhanced family supports and worker relationships; utilization of capacity building frameworks; better institutional collaborations; increased efforts to maintain family relationships and units; and greater access to and quality of Indigenous cultural supports for mothers and children, including ceremony, healing, and access to Elders. Suggestions for more efficient and family-centered service provision are also offered.

Highlights

Historical contextThe forced breakdown of Indigenous—including First Nations, Metis, and Inuit— family units began with colonization as Indigenous peoples in Canada were forced to separate from languages, cultures, social roles, land, and identity
The results presented here focus on five core themes discussed by all women to some extent about their experiences with the Manitoba Child and Family Services (CFSs) system: (1) Being “set up to fail”; (2) Confronting “normalcy” and navigating case plans; (3) Dealing with tactics of intimidation; (4) Experiencing judgment and being labelled; and (5) Emotional politics
As Foucault observed, these forms of power imbalance, control, and oppression are more about structural relationships, institutions, and strategies or tactics than they are about the individuals involved and, in our case, the particular CFS workers

Summary

Introduction

Historical contextThe forced breakdown of Indigenous—including First Nations, Metis, and Inuit— family units began with colonization as Indigenous peoples in Canada were forced to separate from languages, cultures, social roles, land, and identity. Colonization in Canada continued through what is referred to as the “60’s scoop” (Helgason, 2009), where Indigenous families were disrupted once again by governing agencies through the removal of Indigenous children from their natural and community-based families. Children were removed by government agencies and placed with non-Indigenous families all over Canada, the United States, and the world. “between 1971 and 1981 alone, over 3,400 Aboriginal children were shipped away to adoptive parents in other societies, and sometimes in other countries” (Aboriginal Justice Inquiry, 1991, Chapter 14, Final Report). This was done in an attempt to further abolish Indigenous persons, families, cultures, and parenting practices. Children were placed with families in which their native tongue was not spoken, their family roles were not respected, and their cultural traditions and spirituality were for the most part not honoured or upheld (Aboriginal Justice Inquiry, 2000; TRC, 2012)

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