The concept of child welfare, including customary care and custom adoption, has always been an important aspect of Indigenous life, and predates any legislation or system. The goals have always been the safety and security of our children, which is parallel to the current welfare approach of protection and permanency.

Programs of the past have asserted traditional laws and approaches to family well-being, but they did not acknowledge the sacred rights of the child.

The Rights of the Anishinaabe Child are crucial in the development of personal identity. Other components include a sense of continuity and belonging, and uniqueness from others. Identity can be affected by our genetics, culture, loved ones, experiences and choices.
In Anishinaabe tradition, infants and children are raised the same until they reach adolescence, at which point they receive gendered roles and responsibilities. At this stage, the soul (ojijaak) and body (weo) are joined with the mind (nidibaan) through rites of passage, and identity formation is considered complete.

Of course, this sacred unification is disrupted by the child welfare system.

Since 2016, child protection workers have been legally obligated to review these rights and also have the child in each case review and sign off, as is possible, on their understanding of these rights.

Our Children are Our Future

Under “Wabaseemoong Independent Nations Customary Care Code (2017), Part IV; Rights, Parties and Hearings”, and in addition to any other Rights afforded under the Abinoojii Inakonigewin, every child has the following rights:

  • THE RIGHT TO SAFETY AND SECURITY without any interruption to the quality of their care, supervision, and nurturance as Anishinaabeg.
  • THE RIGHT TO BE HEARD and express their wishes and desires at any hearing that is considering their protection and permanency.
  • THE RIGHT TO THEIR FAMILY which includes their extended and Clan families.
  • THE RIGHT TO THEIR CULTURE including their Anishinaabe name, Clan and access to traditional healing activities without limiting or restricting their religious orientation.
  • THE RIGHT TO THEIR LANGUAGE and to access language programs and speakers of Anishinaabemowin.
  • THE RIGHT TO THE LAND and to experience the Sacred Relationship with Aki (Earth).
  • THE RIGHT TO THE LIFEWAYS OF THE ANISHINAABEG which includes the right to exercise their rights under Treaty No.3