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49-981: The Aboriginal Healing Foundation was created on March 30, 1998. It was established following consultations with residential school survivors, the Assembly of First Nations , the Inuit Tapirisat of Canada , the Congress of Aboriginal Peoples , the Métis National Council , and the Native Women's Association of Canada . The mission of the Aboriginal Healing Foundation was to foster sustainable healing strategies in Indigenous communities in Canada that begin to address

98-515: A base of support, and/or justify replication/expansion. The community-based program design is a method utilized in the field of applied anthropology. In the mid to late 20th century, anthropologists focusing on research program design discovered that excluding the desire, input, and commitment of local communities and people (for which problems were being attempted to be solved) would be unsuccessful and unsustainable without some type of community-based methodology. Additionally, there are examples, from

147-613: A distinct group reflecting Indigenous peoples history in North America. Supported by a churches, labour, and other citizen groups, the NIB mounted massive opposition to the government plan. On June 3, 1970, the NIB presented the response by Harold Cardinal and the Indian Chiefs of Alberta (entitled "Citizens Plus" but commonly known as " The Red Paper ") to Prime Minister Pierre Trudeau and ministers of his Cabinet. Startled by

196-502: A range of tools and models which are meant to enhance the efficacy and outcomes of the program's design. The difference between traditional design and community-based design, when using these tools, is in the dynamics of the relationship between the designers, the participants, and the community as a whole. It evolved from the Charity Organization Society (COS) and the settlement house movements . One advantage

245-579: A research mandate that was dedicated to creating a knowledge base relating to the long term community and health impacts of residential schools. This research mandate was outlined in the 1998 agreement that the Foundation signed with the Government of Canada and resulted in the Foundation seeking out researchers, scholars, and authors to write publications on residential schools, reconciliation, health, and other issues. The first research director of

294-440: A tool to identify performance, but it has been adapted to program planning over time. For community-based programs that seek to address macro-issues, the social action model may be utilized. The objectives of the social action model are to recognize the change around us in order to preserve or improve standards, understand the social action process/model is a conceptualization of how directed change takes place; and understand how

343-707: A variety of political organizations. Examples preceding European contact include the Iroquois Confederacy , or Haudenosaunee , the Blackfoot Confederacy , and Powhatan Confederacy in three different regions. There were other confederacies in New England, New York, and in the Southeast British colonies. Other groups formed later to enter into treaties with colonial governments led by ethnic French, Spanish and English. During

392-405: Is a challenge. Based on free market principals and resource scarcity, programs often operate below pareto efficiency . One model for program design is the socio-ecological model . This model enables an understanding of the factors that can influence a community. It demonstrates five levels of influence, which are the individual/intrapersonal, the interpersonal, the organizational/institutional,

441-485: Is a learning experience between a consumer and a social services provider. One disadvantage is a limited availability of resources. The models that can be used for it are: Community practice in social work is linked with the historical roots of the profession's beginning in the United States. More specifically, the history of community-based social work has evolved from the Charity Organization Society (COS) and

490-435: The Congress of Aboriginal Peoples (CAP), representing urban and off-reserve Métis, non-status and status Indians. It also represents some Inuit. The National Indian Brotherhood (NIB) was a national political body made up of the leadership of the various provincial and territorial organizations (PTOs); it lobbied for changes to federal and provincial policies to support Indigenous rights and sovereignty. The following year,

539-542: The Indian Association of Alberta . The Métis and non-status Indians set up a separate organization in 1971, known as the Native Council of Canada (NCC). It originally was made up of regional and provincial associations of these peoples. By the late 20th century, an increasing number of Aboriginal peoples were living in urban areas. With further development and led by Jim Sinclair , in 1993 it became

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588-662: The United Nations Economic and Social Council in 1974, until such time as an international Indigenous organization could be formed. When the World Council of Indigenous Peoples was formed on Nuu-chah-nulth territory the following year, under the leadership of George Manuel, it took the place of the NIB at the United Nations . The NIB began to have its own tensions. Individual chiefs and regional groupings begin to chafe because their only access to

637-519: The settlement house movements . However, during the earlier half of the 20th century, much of this work targeted the mentally ill and focused on institutionalization . Not until the 1960s did the shift from institutions to communities, known as deinstitutionalization, increase the emphasis on community-based program design. Community-based organizations and community-based programs burgeoned because of this. The poor conditions of mental health institutions and an increasing amount of research that illustrated

686-544: The AFN. In early 2013, the press reported that documents revealed that the AFN had been operating together with the Royal Canadian Mounted Police (RCMP) to provide information and conduct surveillance on members of First Nations communities. This was in response to their joint concerns over disruptions due to mass protests over issues of sovereignty, land claims, and related tensions. Reporters acquired

735-587: The Aboriginal Healing Foundation funded over 1,500 community based healing initiatives. The Foundation was subject to government funding audits and the Foundation also conducted community based program evaluations of the initiatives which received funding. The 2009 Indian and Northern Affairs Canada (INAC) evaluation of the Foundation programming reviewed the administration files of Foundation funded projects; conducted staff and subject expert interviews; and conducted community case studies which included interviews with healing project participants. The evaluation found

784-403: The Aboriginal Healing Foundation was Gail Guthrie Valaskakis (2000-2007). Following the death of Valaskakis in 2007, Jonathan Dewar served as research director from 2007 to 2012. As a result of the work of research branch of the organization published numerous books, including: In addition to the publication of books the Aboriginal Healing Foundation maintained a research library. Named after

833-516: The Aboriginal Healing Foundation was granted an additional $ 40 million through the 2005 federal budget. The Indian Residential Schools Settlement Agreement of 2007 resulted in an additional $ 125 million of funding for the Healing Foundation and a prolonged mandate for the organization. Part of this funding was through the federal government. Additionally under the settlement agreement the 50 Roman Catholic Church entities associated with

882-428: The Foundation had been very successful in administering funding and contributing to community healing but that there was still much ongoing work in communities to be done. INAC also indicated that there was a strong need for community based healing initiatives to continue and recommended continued funding of the Foundation. In addition to funding community based healing initiatives the Aboriginal Healing Foundation had

931-431: The Government of Canada. The Foundation also generated $ 537,146,681 in interest on this funding which was further used to fund community projects. In 2010 funding for the Aboriginal Healing Foundation was cut by Stephen Harper 's conservative government. This cut in funding resulted in the closure of the Foundation in 2014. It also resulted in the discontinuation of funding to many community based healing initiatives and

980-600: The NIB launched its first major campaign, which opposed the assimilationist proposals of the 1969 White Paper . In that, the Minister of Indian Affairs , Jean Chrétien , had proposed abolition of the Indian Act , rejection of Aboriginal land claims , and assimilation of First Nations people into the Canadian population, with the status of other ethnic minorities, who were largely descendants of immigrants, rather than as

1029-584: The Treaty and aboriginal rights that had been guaranteed by the Imperial Crown, if Canada took over its own governance. They believed that strong national leadership from the Chiefs was essential. The Chiefs formalized their governance structure, compromised by incorporating a "Confederacy" composed largely of the NIB leadership, and made the NIB, an incorporated body, its administrative secretariat. They used

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1078-716: The United Nations General Assembly as a model in conceiving how the new Assembly of First Nations would be structured and operate. The Chiefs held their first assembly as "the Assembly of First Nations" (AFN) in Penticton, British Columbia , in April 1982. The new structure gave membership and voting rights directly to individual chiefs representing First Nations, rather than to representatives of their provincial/territorial organizations. This structure

1127-580: The announcement of funding cuts to the Foundation. Assembly of First Nations The Assembly of First Nations ( French : Assemblée des Premières Nations , AFN ) is an assembly of Canadian First Nations ( Indian bands ) represented by their chiefs . Established in 1982 and modelled on the United Nations General Assembly , it emerged from the National Indian Brotherhood , which dissolved in

1176-414: The anthropological model can be found within the field of medical anthropology and the work conducted by medical anthropologist Paul Farmer . In 1998, Farmer and his colleagues developed a community-based model of care in order to provide free and comprehensive HIV treatment in impoverished areas of Haiti. The winning key strategy that Farmer and his contemporaries developed out of the community-based model

1225-469: The benefits of maintaining the relationships of the individuals served within the community surfaced to further the growth of community-based programs. Although social work has been historically defined by these institutionalized and deinstitutionalized periods, informal community design programs have always existed. In fact, informal community-based programs predate human service applications of this approach. In 1990, Bernice Harper illustrated this point in

1274-419: The book Social Work Practice with Black Families: A Culturally Specific Perspective in regards to African American communities, by writing that: Blacks have always cared for the sick at home, yet it was never labeled 'home care.' Blacks have been dying at home and receiving care in the process, yet it was never called 'hospice care.' Blacks have relieved each other from the caring and curing processes, yet it

1323-875: The closure of many healing programs regionally in Canada. Following the closure of the Aboriginal Healing Foundation its research library, records, and archives were donated to the Shingwauk Residential Schools Centre at Algoma University . The first funding cycle of the Foundation operated in the form of a call for proposals that was sent out on December 3, 1998. The call was open to communities and survivor groups and focused on three thematic areas of programming: 1) Developing and Enhancing Aboriginal Capacity and Community Therapeutic Healing; 2) Healing Centers; 3) Restoring Balance, Honour, and History. This first batch of funding resulted in $ 19.4 million being awarded to projects across Canada. Funded community groups included: During its operation

1372-401: The community, and the policy. Another common tool of program design that can be employed is the logic model . Logic models are a graphical depiction of the logical relationships between the resources, activities, outputs and outcomes of a program. The underlying purpose of constructing a logic model is to assess how a program's activities will affect its outcomes. This model was first used as

1421-451: The community, interaction with professionals from other disciplines, and opportunities for community-based participatory research projects. Increased sustainability is an advantage of community-based program design. The program sustainability is ensured by the identification of solutions to problems based on existing resources accessible to all community members. Also, the involvement of local community leaders and local volunteers reinforce

1470-707: The documents through access to information requests. The Star reported that heads of the RCMP, and of the Ontario and Quebec provincial police met in the summer of 2007 with AFN national chief Phil Fontaine to "facilitate a consistent and effective approach to managing Aboriginal protests and occupations." Community-based program design Community-based program design is a social method for designing programs that enables social service providers, organizers, designers and evaluators to serve specific communities in their own environment. This program design method depends on

1519-650: The first research director the Aboriginal Healing Foundation, the Gail Guthrie Valaskakis Memorial Resource Library is a special collections library focused on residential schools, healing, reconciliation, and Indigenous people. The library contains over 6,000 unique items including video, books, research materials, and project reports. The contents of the library was donated to the Shingwauk Residential Schools Centre in 2011 following

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1568-416: The impacts of the residential school system. The Foundation was initially provided with $ 350 million of funding from the Canadian government to carry out this work with residential school survivors and Indigenous communities across Canada. The Foundation was designed as an organization to be responsible for the management of the Canada government's healing strategy related to residential schools. This strategy

1617-586: The issue of Indigenous education in Canada. Their work contributed to the government's ending the Canadian Residential School System , which had been long opposed by Indigenous people. It was also a first step in the push for Indigenous self-governance. In 1973, the Calder case decision was issued. "You have more rights than I thought you did," Prime Minister Trudeau told the NIB leaders. The NIB gained consultative status with

1666-561: The late 1970s. The aims of the organization are to protect and advance the aboriginal and treaty rights and interests of First Nations in Canada, including health, education, culture and language. It represents primarily status Indians . The Métis and non-status Indians have organized in the same period as the Congress of Aboriginal Peoples (CAP). Reflecting changes in where Aboriginal peoples are living, it represents primarily urban Indians, including off-reserve status Indians and Inuit . Indigenous peoples of North America have created

1715-561: The late 19th and early 20th centuries, a number of regional Indigenous organizations were formed in Canada, such as the Grand Indian Council of Ontario and Quebec, and the Allied Tribes of B.C. After World War II, additional provincial and territorial organizations were founded and continued to expand their memberships in an effort to assert their rights to land and to protect their cultures. Indigenous activists under

1764-598: The leadership of controversial lawyer William Wuttunee from Red Pheasant First Nation founded the National Indian Council (NIC) in 1961 to represent their peoples of Canada, including treaty/status Indians, non-status Indians, and the Métis , though not the Inuit , who took a different path. This organization, however, collapsed in 1967 as the three groups failed to achieve consensus on their positions. At

1813-713: The national scene was through their respective PTOs. The chiefs complained they were not being heard. In 1978, in an effort to enable more opinions to be heard, NIB President Noel Starblanket organized an "All Chiefs Conference" on Indian Self-Government . The Chiefs were delighted with the opportunity. At a second All Chief Conference, the Chiefs announced that the All Chief Conference would be "the one and only voice of Indian people in Canada." That same year Prime Minister Trudeau announced that Canada would patriate its constitution; essentially take over its governance. NIB and other groups questioned what would happen to

1862-485: The participatory approach of community development often associated with community-based social work , and is often employed by community organizations . From this approach, program designers assess the needs and resources existing within a community, and, involving community stakeholders in the process, attempt to create a sustainable and equitable solution to address the community's needs. Similar to traditional program design, community-based program design often utilizes

1911-432: The past 20 years, of social scientists like anthropologists utilizing collaborative strategies with the communities that they research and study to introduce ideas that can enact change at the individual level and even on a global scale. Applied anthropologists use the community-based model to help indigenous groups recognize and construct their individualized "theories of need and change" and even help these groups accumulate

1960-554: The same time, other Indigenous activism was rising. Following the government's publication of its 1969 White Paper , George Manuel , Noel Doucette, Andrew Delisle, Omer Peters, Jack Sark, Dave Courchene, Roy Sam, Harold Sappier, Dave Ahenakew, Harold Cardinal, and Roy Daniels founded and incorporated the National Indian Brotherhood in 1970. It was intended as an umbrella organization for the various provincial and territorial organizations of status Indians, such as

2009-526: The settlement agreement were required to pay $ 29 million to the Aboriginal Healing Foundation which would be used for community healing programs. There has been debate about the Church's obligations to pay this amount and in 2013 the Canadian government pursued legal action for $ 1.6 million that the Catholic entities had not paid the Foundation. Throughout its operation the Foundation received $ 515 million from

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2058-536: The social action model can be implemented as a successful community problem solving tool. An emerging and growing practice of program design is program evaluation . Evaluation can be seen as a cycle which involves the ongoing systematic assessment of a community-based program by collecting data from it, reviewing the data, changing the program as the data recommends, and then collecting data again. Program designers often choose to incorporate evaluation into design in order to check program processes, determine impact, build

2107-542: The strong opposition to the White Paper, the Prime Minister told the delegation that the White Paper recommendations would not be imposed against their will. In 1972, the NIB submitted their policy paper Indian Control of Indian Education to the federal government, which generally accepted this proposal to devolve control of Indigenous education to the bands and reserves. The NIB gained national recognition on

2156-414: The sustainability of the impact of the program. Some challenges of community-based program design are the limited availability of resources, propensity for high levels of staff turnover, the reliance upon unpaid volunteers, participant retention, and the evaluation of a dynamic task environment. For the same reasons that sustainability is an advantage of this approach, utilizing limited available resources

2205-436: The various forms of capital required to address those needs, including financial resources, and political support. When conducting community-based research, it is imperative that an anthropologist establish a definition of the community they will be working with by identifying the community members and stakeholders of such said community and provide justification or clear reasoning for the defined community group. An example of

2254-511: Was adopted in July 1985, as part of the Charter of the Assembly of First Nations. The AFN depends upon the federal government for most of its funding. First Nations activists have sometimes accused it of being obsequious to the government as a result, and not sufficiently representative of the larger First Nations community. But there is also widespread Indigenous support for continued operation of

2303-439: Was never seen as 'respite care.' Blacks have cared for each other in their homes, in their neighborhoods, and throughout their communities, yet it was never referred to as 'volunteerism.' Benefits of community-based program design include gaining insight into the social context of an issue or problem, mutual learning experiences between consumer and provider, broadening understanding of professional roles and responsibilities within

2352-620: Was part of the "Gathering Strength, Canada's Aboriginal Action Plan" established by the federal government on January 7, 1998. The original mandate of the Foundation was set to end on March 31, 2009. The first chair of the Foundation was Georges Erasmus . The original board of directors was composed of 17 people, including Garnet Angeconeb, Charlene Belleau, Jerome Berthelette, Paul Chartrand, Angus Cockney, Ken Courchene, Wendy John, Richard Kistabish, Cerrielynn Lamouche, Ann Meekitjuk-Hanson, Teressa Nahanee, Dorris Peters, Viola Robinson, Grant Severight, Cindy Swanson, and Charles Weaselhead. In 2005

2401-726: Was the use of community health workers, who would check on patients at their own homes to make sure patients were taking their medications correctly and regularly. Due to Paul Farmer's success of the medical community-based program design in Haiti, Farmer and his colleagues were invited to duplicate their efforts in Lima, Peru in order to combat drug-resistant tuberculosis; and, subsequently, the Clinton Foundation leaned on Farmer's organization Partners in Health to support medical efforts in

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