ᑲᐃᓀᐣᑕᒪᐣᐠ ᒋᑭ ᐃᓯᓭᑭᐸᐣ

ᐃᒪ ᐃᐧᒋᐦᐃᑯᐃᐧᓇᐣ ᐊᔭᐊᐧᐣ ᑕᔑᑫᐃᐧᓂᐠ

Our Vision

The Answers Lie Within The Communities

The Creator entrusted First Nations with the sacred responsibility of protecting our children and developing strong families and healthy communities.

The Chiefs created Tikinagan to support and strengthen our children, our families, and our communities. For over 40 years, we have been serving our 30 First Nations honouring the original vision that the Chiefs and Elders had when Tikinagan was created. 

ᑲᐃᓀᐣᑕᒪᐣᐠ ᒋᑭ ᐃᓯᓭᑭᐸᐣ

ᐃᒪ ᐃᐧᒋᐦᐃᑯᐃᐧᓇᐣ ᐊᔭᐊᐧᐣ ᑕᔑᑫᐃᐧᓂᐠ

Our Vision

The Answers Lie Within The Communities

The Creator entrusted First Nations with the sacred responsibility of protecting our children and developing strong families and healthy communities.

The Chiefs created Tikinagan to support and strengthen our children, our families, and our communities. For over 40 years, we have been serving our 30 First Nations honouring the original vision that the Chiefs and Elders had when Tikinagan was created. 

Our Service Model

ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ

Mamow Obiki-ahwahsoowin

ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᑲᐃᒋᑲᑌᐠ ᐊᒥᐦᐃᐁᐧ ᑎᑭᓇᑲᐣ ᑲᐱᒥᓂᔕᐦᐊᐠ ᐅᓇᒋᑫᐃᐧ ᒪᓯᓇᐦᐃᑲᐣ. ᐅᒋᐳᐁᐧ ᒥᓇ ᐊᐱᑕ ᐅᒪᐡᑭᑯᒧᐃᐧᐣ, ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᐃᑭᑐᒪᑲᐣ, ᑲᑭᓇ ᐁᐃᐧᑕᓄᑭᒥᑎᔭᐠ ᒋᐅᐱᑭᐦᐊᔭᐠ ᑭᓂᒐᓂᔑᓇᐣ ᐃᐁᐧ ᐃᓇᐦᑌ ᒋᑲᓇᐁᐧᐣᑕᑯᓯᐊᐧᐨ ᒥᓇ ᒋᐸᒥᐦᐊᑲᓄᐊᐧᐨ ᐊᐊᐧᔑᔕᐠ ᒥᓇ ᐁᐅᒋ ᐊᓯᐡᑲᐃᐧᐣᑕᐧ ᑎᐯᐣᒋᑫᐃᐧᓇᐣ ᑲᑭ ᐃᔑ ᐅᓇᒋᑲᑌᐠ ᒥᓇ ᑲᐱᒧᑐᐊᐧᐨ ᐊᓂᔑᓂᓂᐊᐧᐠ.

Mamow Obiki-ahwahsoowin is the Tikinagan service model. In Ojibway/Oji-Cree, Mamow Obiki-ahwahsoowin means, “Everybody working together to raise our children.” It is our traditional ways of protecting and caring for children and supporting families that has been designed and is delivered by First Nations people.

 

Learn More About Mamow Obiki-Ahwahsoowin

When kids come into careWhen Tikinagan visits your home

Our Service Model

ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ

Mamow Obiki-ahwahsoowin

ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᑲᐃᒋᑲᑌᐠ ᐊᒥᐦᐃᐁᐧ ᑎᑭᓇᑲᐣ ᑲᐱᒥᓂᔕᐦᐊᐠ ᐅᓇᒋᑫᐃᐧ ᒪᓯᓇᐦᐃᑲᐣ. ᐅᒋᐳᐁᐧ ᒥᓇ ᐊᐱᑕ ᐅᒪᐡᑭᑯᒧᐃᐧᐣ, ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᐃᑭᑐᒪᑲᐣ, ᑲᑭᓇ ᐁᐃᐧᑕᓄᑭᒥᑎᔭᐠ ᒋᐅᐱᑭᐦᐊᔭᐠ ᑭᓂᒐᓂᔑᓇᐣ ᐃᐁᐧ ᐃᓇᐦᑌ ᒋᑲᓇᐁᐧᐣᑕᑯᓯᐊᐧᐨ ᒥᓇ ᒋᐸᒥᐦᐊᑲᓄᐊᐧᐨ ᐊᐊᐧᔑᔕᐠ ᒥᓇ ᐁᐅᒋ ᐊᓯᐡᑲᐃᐧᐣᑕᐧ ᑎᐯᐣᒋᑫᐃᐧᓇᐣ ᑲᑭ ᐃᔑ ᐅᓇᒋᑲᑌᐠ ᒥᓇ ᑲᐱᒧᑐᐊᐧᐨ ᐊᓂᔑᓂᓂᐊᐧᐠ.

Mamow Obiki-ahwahsoowin is the Tikinagan service model. In Ojibway/Oji-Cree, Mamow Obiki-ahwahsoowin means, “Everyone working together to raise our children.” It is based on our traditional way of protecting and caring for children and supporting families that has been designed and is delivered by First Nations people.

 

Learn More About Mamow Obiki-Ahwahsoowin

When kids come into careWhen Tikinagan visits your home

ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᑲᔑ ᒪᒋᐡᑲᓂᐊᐧᐠ

The Mamow Obiki-ahwahsoowin Way

ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᓇᐣᑕ 40 ᐊᐦᑭᐃᐧᐣ ᐊᓄᑭᐃᐧᐣ ᒥᓂᑯᐠ ᐁᐃᔑᓇᑲᐧᐠ ᐁᑭ ᐅᓇᒋᑲᑌᐠ ᑫᔑ ᓇᐦᐃᓭᓂᐠ ᐊᓂᔑᓂᓂ ᑲᐃᔑ ᐊᓂᑲᐊᐧᐨ ᐊᐊᐧᔑᔕᐠ ᒥᓇ ᑎᐯᐣᒋᑫᐃᐧᓇᐣ ᑲᓇᐣᑕᐁᐧᐣᑕᒧᐊᐧᐨ ᐃᐧᒋᐦᐃᑯᐃᐧᐣ ᐃᒪ ᐊᓂᔑᓂᓂᐃᐧ ᑕᔑᑫᐃᐧᓂᐠ. ᐁᑲᐧ ᑕᐡ ᐃᐁᐧ ᑲᐅᓇᒋᑲᑌᐠ ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ, ᓂᑭ ᐃᓯᓭᑐᒥᐣ ᒋᐱᒥᓂᔕᐦᐊᒪᐣᐠ ᑲᑭ ᐃᓀᐣᑕᑲᐧᑭᐸᐣ ᒋᑭ ᐃᓇᓄᑭᒪᑲᑭᐸᐣ ᑲᑭ ᐅᓇᑐᐊᐧᐸᐣ ᐅᑭᒪᑲᓇᐠ ᒥᓇ ᑭᒋᔭᐦᐊᐠ ᐊᐱ ᑎᑭᓇᑲᐣ ᑲᑭ ᐅᓇᒋᑲᑌᑭᐸᐣ.

ᐅᐁᐧ ᒪᓯᓇᐦᐃᑲᐣ ᑲᐱᒥᓂᔕᐦᐃᑲᑌᐠ ᒥᑐᓂ ᐱᑯ ᑲᐧᔭᐠ ᐃᐧᐣᒋᑫᒪᑲᐣ ᐊᓂᐣ ᑫᐃᓇᓄᑲᑌᐠ ᐅᐁᐧ ᐃᐧᒋᐦᐃᐁᐧᐃᐧ ᒪᓯᓇᐦᐃᑲᐣ, ᐊᔑᐨ ᑲᔦ ᐃᐧᒋᐦᐃᐁᐧᐃᐧᐣ ᑲᐃᔑ ᑲᓇᐊᐧᐸᐣᒋᑲᑌᐠ ᒥᓇ ᐅᓇᑯᓂᑫᐃᐧᓀᓴᐣ. ᒥᓇ ᐊᓂᐣ ᑫᑐᒋᑲᑌᑭᐣ ᐃᐧᑕᓄᑭᒥᑎᐃᐧᓇᐣ ᒥᓇ ᑲᔕᑲᐡᑭᓀᐱᐦᐃᑲᑌᑭᐣ ᐯᐸᓇᐣ. ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᐃᓇᐦᑌ ᒋᑭᒋᓀᐣᒋᑲᑌᐠ ᐅᒪᓂᑐᐃᐧ ᐅᑐᓇᔓᐊᐧᒋᑫᐃᐧᓂᐊᐧ ᐊᓂᔑᓂᓂᐊᐧᐠ ᒋᐸᒥᓇᐊᐧᐨ ᐅᓂᒐᓂᔑᐊᐧᐣ. ᐊᒥᑕᐡ ᑲᔦ ᐁᐃᑭᑐᒪᑲᐠ ᐃᐁᐧ ᐊᓂᔑᓂᓂᐊᐧᐠ ᐅᑐᓇᔓᐊᐧᒋᑫᐃᐧᓂᐊᐧ ᐁᐸᔑᒋᐡᑭᑲᑌᓂᐠ ᐅᐣᑌᕑᐃᔪ ᐅᓇᔓᐁᐧᐃᐧᐣ ᒥᓇ ᑲᔦ ᐃᐁᐧ ᑲᑲᑫᐧ ᑌᐱᓂᑲᑌᐠ ᒥᓯᐁᐧ ᐊᓂᔑᓂᓂ ᒋᑭ ᐊᓂ ᑎᐯᐣᑕᑭᐸᐣ ᐊᐊᐧᔑᔑᐃᐧ ᐃᐧᒋᐦᐃᐁᐧᐃᐧ ᐱᒧᒋᑫᐃᐧᐣ. ᐁᑲᐧ ᑕᐡ ᐸᓂᒪ ᐅᐁᐧ ᑭᐊᓂ ᑌᐱᓂᑲᑌᐠ, ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᐃᓇᐦᑌ ᑫᒋᓇᐨ ᑎᑭᓇᑲᐣ ᒋᐸᑭᑎᓇᒧᐊᐧᐨ ᐃᐧᒋᐦᐃᐁᐧᐃᐧᓇᐣ ᑲᐃᔑ ᓇᐣᑕᐁᐧᐣᑕᐠ ᐅᐣᑌᕑᐃᔪ ᐅᓇᔓᐁᐧᐃᐧᐣ, ᐱᒥᓂᔕᐦᐃᑫᐃᐧᐣ ᒥᓇ ᑲᐃᔑ ᓇᐣᑕᐁᐧᐣᑕᑲᐧᐠ ᒋᔑ ᑲᓇᐊᐧᐸᐣᒋᑲᑌᐠ.

 

 

The Mamow Obiki-ahwahsoowin Way

ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᑲᔑ ᒪᒋᐡᑲᓂᐊᐧᐠ

Mamow Obiki-ahwahsoowin has been in practise for more than 25 years as a culturally appropriate response to children and families who are in need of help in First Nation communities. In shaping Mamow Obiki-ahwahsoowin, we have sought to be true to the original vision that the Chiefs and Elders had when Tikinagan was created.

In shaping Mamow Obiki-ahwahsoowin, we have sought to be true to the original vision that the Chiefs and Elders had when Tikinagan was created. The service model is now described in detail in a set of comprehensive service manuals, including service standards and policies, and case management procedures and forms.

Our service model promotes the delivery of services in both First Nation communities and urban areas.

Mamow Obiki-ahwahsoowin

Keeping Families Connected

ᑭᓇ ᐣᑕᐁᐧᐣᑕᒥᐣ ᐊᐊᐧᔑᔕᐠ ᐊᑕᐃᐧᓂᐊᐧᑲᐣᐠ ᒋᑭ ᑕᔑ ᑲᓇᐁᐧᐣᓂᒪᔭᑲᐧᐸᐣ. ᒥᓴᐊᐧᐨ ᐁᑲ ᑲᑭ ᐃᓯᓭᓂᐠ ᐊᓂᑭᐦᐃᑯᐊᐧᐣ ᒋᑭ ᑲᓇ ᐁᐧᓂᒥᑯᔭᐣᐠ, ᐁᑲ ᐁᓇ ᐣᐁᐧᓂᒪᔭᐣᐠ ᐸᑲᐣ ᒋᒪᒋᐃᐧᓇᑲᓇᐊᐧᐨ ᐊᑕᔑᑫᐃᐧᓂᐊᐧ ᐸᑲᐣ ᒋᑕᔑ ᑲᓇᐁᐧᐣᑕᑯᓯᐊᐧᐨ. ᒥᐦᐃᐁᐧ ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᑲᐅᐣᒋᔑᐸᑭᑎᓇᐨ ᐊᐊᐧᔑᔕᐣ ᐃᒪ ᑲᐅᔕᑕᐃᐧᓂᐊᐧᐨ ᓇᐣᑕ ᑲᔦ ᐯᔕᐣᐨ ᐃᐡᑯᓂᑲᓂᐣᐠ. ᐃᐁᐧ ᑕᐡ ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᐸᒥ ᓂᑫᐃᐧ ᓇᑯᒥᑎᐃᐧᐣ, ᑭᓂᒐᓂᔑᓇᐣ ᐃᒪ ᒋᔑ ᐸᑭᑎᓇᑲᓄᐊᐧᐨ ᑲᐧᔭᐠ ᑫᔑ ᑲᓇ ᐁᐧᐣᑕᑯᓯᐊᐧᐨ ᐯᔕᐣᐨ ᐅᑕᐃᐧᓂᐊᐧ ᐱᓇᒪ ᒋᑲᑫᐧ ᐃᐧᒋᐦᐃᑎᓯᓂᐨ ᐅᓂᑭᐦᐃᑯᐊᐧᐣ. ᑲᐊᐧᐣᐠ ᑫᑯᐣ ᐅᓇᑯᓂᑫᐃᐧᐣ ᑕᑯᓭᓯᓄᐣ ᐃᒪ ᑲᐊᐸᑕᐠ ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᑲᑭ ᐅᓇᒋᑲᑌᐠ ᑲᐱᒥᓂᔕᐦᐃᑲᑌᐠ.

 

 

Mamow Obiki-ahwahsoowin

Keeping Families Connected

We want to keep our children at home. Even when they can’t be with their parents, we do not want to see them sent away from their own communities. That is why Mamow Obiki-ahwahsoowin places children in foster homes in their community or in a community nearby. By means of a Mamow Obiki-ahwahsoowin Care Agreement, our children are placed where they can be safe close to home while their parents are regaining their stability.

 

 

Mamow Obiki-ahwahsoowin

Rooted in Culture

ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᑲᐃᑭᑐᒪᑲᐠ ᐊᒥᐦᐃᒪ ᑲᐅᐣᒋ ᒪᒋᒋᑲᑌᐠ ᑲᐅᓂᑫᑐᒋᑲᑌᐠ ᐅᑕᓇᐣᐠ ᑲᑭᐱᔕᐱᑭᐦᐊᐊᓯᐊᐧᐨ ᐊᐊᐧᔑᔕᐣ. ᐅᐁᐧ ᑲᐊᓂᔑᓇᐯᐃᐧᓯᐠ,ᐊᐊᐧᔑᔕᐠ ᒪᐅᐧᐨ ᐁᑲᓇᐁᐧᐣᑕᑯᓯᐊᐧᐨ ᒪᓂᑐᑲᑭ ᒥᓂᑯᓯᐠ, ᑲᐃᐧᐣ ᐁᐦᑕ ᐃᒪ ᑎᐯᐣᒋᑫᐃᐧᓂᐠ ᐃᒪᓴᑲᔦᒥᓯᐁᐧ ᑲᐃᔑ ᐊᐊᐧᑯᒥᑎᓇᓂᐊᐧᐠ. ᑲᑭᓇ ᐊᐃᐧᔦ ᐁᐸᐸᒥᓯᑲᐣᑕᐣᐠ ᒋᑲᓇᐁᐧᓂᒪᔭᐠᐊᐁᐧ ᐊᐊᐧᔑᐡ.

Mamow Obiki-ahwahsoowin is rooted in our traditional customs of caring for children. In our culture, children are regarded as sacred gifts from the Creator, not only to the family but also to the larger community of extended family members. Everyone shares in the responsibility of protecting and caring for that child.

Mamow Obiki-Ahwahsoowin Difference

For many years, Tikinagan has hired and trained local First Nation members to be frontline workers, supervisors and senior managers within the agency. We work to develop as many resources as possible at the community level, including community offices with supervisors and front line staff; training opportunities for staff and foster parents; regular, specialized and treatment foster homes; and, agency-operated homes and Youth Healing Centres for children in care. Services are culturally responsive and supportive of traditional values and customs. 

Since a core value of our model is accountability to the First Nations, Tikinagan workers are required to consult with the First Nations and First Nations Representatives on all case management decisions. First Nations are involved in all child welfare cases and work with Tikinagan to develop service plans for families and placement options and plans of care for children in care

Customary Care

Customary care is an integral element of Mamow Obiki-ahwahsoowin. This means the First Nation Chief and Council have the authority to declare children to be placed in Tikinagan care when removal from their home is required. The First Nation, parents, Mamow Obiki-ahwahsoowin caregivers and children in care sign a Mamow Obiki-ahwahsoowin Care Agreement for children coming into the agency’s care. Tikinagan retains the authority to use the court system as a last resort to ensure that children are protected, but uses it infrequently.

ᑲᐃᓀᐣᑕᒪᐣᐠ ᑫᑭ ᑌᐱᓇᒪᐣᑭᐸᐣ
Our Goals

The sacred responsibility for developing and sustaining our families takes us as Indigenous people back to the past to prepare ourselves for the future. The concepts, principles, and the values practised are the strengths we need now to encourage to ensure healthy families, which in turn will be the foundation of strong and healthy communities.

The overall goal of Tikinagan Child and Family Services is to keep our children safe and cared for in their home communities – surrounded by family, community, and support. The goal challenges us to:

  • Nourish the values and principles of our people
  • Draw our strengths from the people we serve
  • Develop skills and resources at the community level to address child welfare issues
Sky

ᐊᒥ ᐅᑫᐧᓂᐊᐧᐣ ᑲᔦ ᑲᑭ ᐅᓇᑐᐊᐧᐨ ᑭᑐᑭᒪᑲᓂᓇᐣ

Our Values

There are nine values that represent Tikinagan’s guiding principles. To learn more, click on or tap each item to expand.

ᑲᓇᑌᐣᑕᒧᐍᐏᐣ
Respect

ᓂᐱᒧᒋᑫᐏᓇᐠ ᐅᒋᓭ ᐃᒪ ᑲᐃᔑᑭᒋᓀᐣᒋᑲᑌᐠ ᐃᐍ ᑲᓇᑌᐣᑕᒧᐏᐣ᙮ ᓂᑲᓇᑌᐣᑕᒥᓇᐣ ᑲᑭᓇ ᑫᑯᐣ ᑲᑭᐅᐡᒋᑲᑌᐠ ᐁᑿ ᓂᓇᓇᑯᒥᒥᐣ ᐃᑵᓂᐘᐣ ᐸᑭᑎᓂᑫᐏᓇᐣ ᑲᐃᐦᓯ ᔕᐍᓂᒥᑯᔭᐠ ᑕᓱᑭᔑᑲ᙮ ᒥᓯᐍ ᐱᑯ ᓂᐊᓄᐦᑭᐏᓂᓇᐠ, ᓂᑭᒋᑲᓇᑌᓂᒪᒥᓇᐠ ᐊᐘᔑᔕᐠ, ᑎᐯᐣᒋᑫᐏᓇᐣ, ᑕᔑᑫᐏᓇᐣ, ᑭᒋᐦᐊᐠ, ᑲᔭᐡ ᐱᒥᑐᑕᒧᐏᓇᐣ ᐁᑿ ᐃᔑᐱᒪᑎᓱᐏᐣ᙮ ᐅᐍ ᑲᓇᑌᐣᑕᒧᐏᐣ ᓇᑯᒋᑲᑌ ᐃᒪ ᑕᐸᓭᓂᒧᐏᓂᐠ, ᐁᑲ ᒋᒪᓂᑲᓇᐘᐸᒧᐍᓇᓂᐘᐠ, ᐸᔭᑕᐠ ᒋᓇᑐᑕᑎᓇᓂᐘᐠ, ᒋᐸᔭᑌ ᐊᔭᒥᐦᐃᑎᓇᓂᐘᐠ, ᐁᑿ ᒋᓂᐦᐢᑕᐏᓂᑲᑌᑭᐣ ᐸᐸᑲᐣ ᑲᐃᔑᒪᐡᑲᐏᓯᓇᓂᐘᐠ ᐃᑵᓂᐘᐠ ᑯᑕᑭᔭᐠ ᐊᐏᔭᐠ᙮

Our agency is rooted in the fundamental value of respect. We have respect for all creation and we are grateful for the gifts that we are blessed with every day. Throughout our work, we hold deep respect for children, families, communities, Elders, traditions and culture. This respect is demonstrated through humility, a non-judgmental attitude, effective listening, clear communication, and recognition of the unique strengths of others.

ᐃᔑᐱᒪᑎᓱᐏᐣ
Culture

ᓂᐸᑭᑎᐣᑎᓯᒥᐣ ᒋᑿᔭᑎᓇᒪᑭᐣ ᐏᒋᐦᐃᐍᐏᓇᐣ ᑲᑲᓇᑌᐣᑕᒧᒪᑲᑭᐣ ᐁᑿ ᐃᔑᓇᑵᐍᐡᒋᑫᒪᑲᑭᐣ ᐃᒪ ᐃᔑᐱᒪᑎᓱᐏᓂᐠ ᒥᓂᑯᓱᐏᓇᐣ ᐁᑿ ᑲᔭᐡ ᐱᒥᑐᑕᒧᐏᓇᐣ ᐃᑵᓂᐘᐠ ᐊᓂᔑᓂᓂᐏ ᐅᑯᒪᐏᓇᐣ ᐊᐏᔭᐠ ᑲᔭᓄᐦᑲᐘᔭᑿ᙮ ᓂᓂᐦᐢᑕᐏᓇᒥᐣ ᐃᐍ ᐃᔑᐱᒪᑎᓱᐏᐣ ᐁᐏᒋᓭᐠ ᑲᐃᔑᐯᔑᑯᓇᓂᐘᐠ ᐁᑿ ᑎᐯᐣᒋᑫᐏᓂᐠ ᑲᐃᔑᑭᑫᓂᒥᑎᓯᓇᓂᐘᐠ, ᑲᐏᒋ ᑭᒋᓀᓂᒥᑎᓯᓇᓂᐘᐠ ᐁᑿ ᑲᑌᐻᔦᓂᒥᑎᓯᓇᓂᐘᐠ᙮ ᓂᑭᑫᐣᑕᒥᐣ ᑲᐃᔑᐸᐯᔑᑿᑭᐣ ᐊᓂᔑᓂᓂᐏ ᐅᑯᒪᐏᓇᐣ ᐁᐸᐸᑲᓂᓇᑿᑭᐣ᙮  ᓂᐏᒋᐦᐃᐍᐏᓂᓇᐣ ᐱᒧᒋᑫᐏᐣ ᑲᔭᐸᑕᐠ ᑲᓇᑌᐣᒋᑲᑌᐠ ᐃᐍ ᒥᓂᑯᓱᐏᐣ ᐁᑿ ᐅᑯᒪᐏᐣᑕᑫᐏᐣ ᐃᒪ ᐊᓂᔑᓂᓂᐏ ᐅᑯᒪᐏᓇᐣ ᒋᑲᓇᐍᓂᒪᐘᐨ ᐅᑕᐘᔑᔑᒥᐘᐣ᙮

We are committed to the provision of services that respect and respond to the cultural heritage and traditions of the First Nations people whom we serve. We recognize that culture is the basis for personal and family identity, pride and self-esteem. We understand that each First Nation community is unique. Our service delivery model respects the inherent right and authority of First Nations to care for their children.

ᑌᐻᔦᓂᒧᐍᐏᐣ
Trust

ᓂᑭᑫᐣᑕᒥᐣ ᐃᐍ ᑌᐻᔦᒥᒥᐍᐏᓂᐠ ᐅᓇᑕᐍᐣᑕᑿᐠ ᑫᐏᒋ ᐅᐡᒋᑲᑌᑭᐣ ᑲᑿᔭᑯᓭᑭᐣ ᐘᐏᒋᐏᑐᐏᓇᐣ ᐁᑿ ᓂᑭᑫᐣᑕᒪᒥᐣ ᐃᐍ ᑌᐻᔦᓂᒧᐍᐏᐣ ᒋᑭᑌᐱᓂᑲᑌᐠ ᐃᒪ ᐅᒋ ᑕᐱᑕᐏᓭᐏᓂᐠ ᐁᑿ ᐊᐦᐯᓂᒥᑯᐏᓂᐠ᙮ ᓂᐸᑭᑎᐣᑎᓯᒥᐣ ᒋᑌᐻᔦᓂᒥᑯᔭᐠ ᑫᐏᒋ ᑌᐱᓇᒪᑭᐣ ᐃᑵᓂᐘᐣ ᑲᓇᐘᐸᒥᑯᓱᐏᓂᐠ ᒥᓂᑯᓱᐏᓇᐣ ᐃᒪ ᓂᑎᓇᔑᐍᐏᓂᓇᐠ ᐃᒪ ᐊᓂᔑᓂᓂᐏ ᐅᑯᒪᐏᓇᓇᐘᔑᔕᐠ ᐅᒥᓄᔭᐏᓂᐘᐠ ᐱᒧᒋᑫᐏᓂᐠ᙮

We understand that trust is essential to building effective relationships and we know that trust must be earned through consistency and dependability. We are committed to being trustworthy in fulfilling the responsibilities inherent in our mandate as a First Nations child welfare organization.

ᑲᔭᐡ ᑐᑕᒧᐏᐣ ᑲᓇᐍᓂᒪᐘᓱᐏᓂᐠ
Customary Care

ᓂᑲᓇᑌᐣᑕᒥᐣ ᑲᔭᐡ ᑲᓇᐍᓂᒪᐘᓱᐏᓂᐠ ᑐᑕᒧᐏᓇᐣ ᐃᐍ ᐅᒋ ᑲᓇᐍᐣᑕᑯᓯᐘᐨ ᐊᐘᔑᔕᐠ, ᐁᑿ ᓂᑲᑵ ᐱᒥᐣᔕᐦᐊᒥᓇᐣ ᐅᑵᓂᐘᐣ ᑲᔭᐡ ᐱᒥᑐᑕᒧᐏᓇᐣ ᑲᐃᔑᑐᑕᒪᑭᐣ ᓂᐘᐍᓇᒋᑫᐏᓂᓇᐠ ᐁᑿ ᐱᒧᑐᔭᑭᐣ ᐊᐘᔑᔕᐠ ᐅᒥᓄᔭᐏᓂᐘᐣ ᐏᒋᐦᐃᐍᐏᓇᐣ᙮  ᒪᒪᐤ ᐅᐱᑭᐦᐊᐘᓱᐏᐣ ᑲᓇᐍᓂᒪᐘᓱᐏᓂᐠ ᐊᐸᑕᐣ ᒥᓂᑯᓱᐏᓂᐠ ᑎᐯᐣᒋᑫᐏᐣ ᐃᐍ ᐊᓂᔑᓂᓂᐏ ᐅᑯᒪᐏᓇᐣ ᒋᐏᓀᐣᑕᒧᐘᐨ ᐃᑵᓂᐘᐣ ᐊᐘᔑᔕᐣ ᑲᓇᑕᐍᐣᑕᑿᓂᓂᐠ ᒋᑲᓇᐍᐣᑕᑯᓯᓂᐨ᙮ ᐃᒪ ᒪᒪᐤ ᐅᐱᑭᐦᐊᐘᓱᐏᓂᐠ ᑲᓇᐍᓂᒪᐘᓱᐏᓂᐠ, ᓂᑕᓄᐦᑲᑕᒥᐣ ᒋᐱᒪᒋᑐᔭᐠ ᐃᐍ ᑎᐯᐣᒋᑫᐏᐣ ᐏᒋᔭᒥᑐᐏᓂᐠ ᐁᑿ ᐃᐅᐡᒋᑲᑌᐠ ᐏᒋᐏᑐᐏᓇᐣ ᒪᒪᐤ ᑕᔑᑫᐏᐣ ᐘᐸᒥᑯᓱᐏᐣ ᑫᐏᒋ ᐅᐱᑭᐦᐊᐘᒋᐣ ᐊᐘᔑᔕᐣ᙮

We respect traditional customary practices of caring for children, and we strive to uphold these traditional customs in the ways that we organize and deliver child welfare services. Mamow Obiki-ahwahsoowin care embraces the inherent jurisdiction of First Nations to make decisions for children in need of protection. Through Mamow Obiki-ahwahsoowin care, we work to preserve family unity and build a network of shared community responsibility for raising children.

ᑿᔭᑿᑎᓱᐏᐣ
Honesty

ᓂᑲᓇᑌᐣᑕᒧᐏᓂᓇᐣ ᐃᑵᓂᐘᐠ ᐅᒋ ᑲᔭᓄᐦᑲᔭᑿ ᓇᑿᐣ ᐃᒪ ᑲᐃᔑᐸᑭᑎᐣᑎᓯᔭᐠ ᑿᔭᑿᑎᓱᐏᓂᐠ᙮ ᓂᐸᑭᑎᐣᑎᓯᒥᐣ ᑕᐱᑕᐏᓇᐠ ᑌᐻᐏᓂᐠ ᒋᑐᑕᒪᑭᐣ ᑲᐃᔑᐘᐏᒋᐘᔭᑿ ᑯᑕᑭᔭᐠ ᐊᐏᔭᐠ, ᒋᑕᐏᓇᒪᑭᐣ ᐁᑿ ᒋᑫᒋᐍᔭᐠ ᐏᑕᒪᑭᐣ ᐃᓯᓭᐏᓇᐣ, ᒋᑭᑎᔭᐠ ᐊᐣ ᐘᐃᑭᑎᔭᐠ ᐁᑿ ᒋᑐᑕᒪᑭᐣ ᐃᑵᓂᐘᐣ ᑫᑯᓇᐣ ᑲᐃᑭᑎᔭᑭᐣ᙮ ᓂᑲᐱᓯᐣᑕᒥᐣ ᒋᑕᐏᓇᒪᐠ ᓂᒪᒥᑐᓀᐣᒋᑫᓇᐣ ᐁᑿ ᒋᑕᐏᓇᒪᐠ ᓂᑌᐦᐃᓇᐠ, ᒋᓄᑕᒪᑭᐣ ᐃᑭᑐᐏᓇᐣ ᐁᑿ ᒋᐏᑕᐱᓇᒪᑭᐣ ᑲᐏᐣ ᓇᐦᐁᐣᑕᒧᐏᓇᐣ ᑲᐏᑕᒪᑯᔭᐠ᙮

Our respect for those we serve is reflected in our commitment to honesty. We are committed to be consistently truthful in our interactions with others, to be open and direct in identifying issues, to say what we mean and to follow through with what we say. We are willing to listen with an open mind and an open heart, to hear feedback and to accept criticism.

ᑲᓇᐘᐸᒥᑯᓱᐏᐣ
Accountability

ᐃᒪ ᐅᒋ ᑭᑕᓂᔑᓂᓂᐏ ᐅᑯᒪᐏᓇᓇᐣ ᐃᓇᔑᐍᐏᓇᐣ, ᑭᒥᓂᑯᓯᒥᐣ ᒋᑲᓇᐘᐸᒥᑯᓯᔭᐠ ᒋᑿᔭᑎᓇᒷᔭᑿ ᐊᐘᔑᔕᐠ ᒥᓄᔭᐏᓂᐠ ᐏᒋᐦᐃᐍᐏᓇᐣ᙮ ᑭᑲᓇᐘᐸᒥᑯᓯᒥᐣ ᒋᑿᔭᑎᓇᒪᑭᐣ ᒪᐘᐨ ᑫᒥᓄᐊᓄᐦᑭᓭᑭᐣ ᐏᒋᐦᐃᐍᐏᓇᐣ ᐃᑵᓂᐘᐠ ᐅᒋ ᐊᐘᔑᔕᐠ ᐁᑿ ᑎᐯᐣᒋᑫᐏᓇᐣ᙮ ᓂᐸᑭᑎᐣᑎᓯᒥᐣ ᐃᐍ ᒪᐘᐨ ᑫᒥᓄᐘᔑᐠ ᐁᑿ ᑫᔭᐦᐯᐣᒋᑲᑌᐠ ᒥᓯᐍ ᐱᑯ ᐃᑵᓂᐘᐣ ᐏᒋᐦᐃᐍᐏᓇᐣ ᐱᒧᒋᑫᐏᓂᐠ᙮

Through our First Nations mandate, we are entrusted with the responsibility of providing child welfare services. We are accountable to provide high quality services to children and families. We are committed to excellence and dependability in all aspects of service delivery.

ᐃᔑᑭᔑᐍᐏᐣ
Language

ᐃᔑᑭᔑᐍᐃᐣ ᒪᐘᐨ ᑭᒋᓀᐣᑕᑿᐣ ᐃᒪ ᐃᔑᐱᒪᑎᓱᐏᓂᐠ ᑲᐏᒋ ᑭᑫᓂᒥᑎᓯᓇᓂᐘᐠ ᐁᑿ ᑫᐏᒋᐱᒪᒋᒋᑲᑌᐠ ᐃᐍ ᐃᔑᐱᒪᑎᓱᐏᐣ᙮ ᓂᑲᑵ ᐊᔭᒥᐦᐃᐍᒥᐣ ᒋᔭᐸᒋᑐᔭᐠ ᓂᑕᓂᔑᓂᓂᒧᐏᓂᓇᓇᐣ, ᑲᐃᔑᓇᓄᑕᑯᓯᔭᐠ ᐁᑿ ᒪᓯᓇᐦᐃᑫᔭᐠ, ᐃᑵᓂᐘᐠ ᐅᒋ ᐊᐘᔑᔕᐠ, ᑎᐯᐣᒋᑫᐏᓇᐣ ᐁᑿ ᑕᔑᑫᐏᓇᐣ ᑲᔭᓄᐦᑲᐘᔭᑿ᙮ ᓂᔕᔑᑭᒥᐍᒥᐣ ᒋᔭᐸᑕᐠ ᓂᑕᓂᔑᓂᓂᒧᐏᓂᓇᓇᐣ ᐃᑵᓂᐘᐠ ᐅᒋ ᐊᐘᔑᔕᐠ ᑲᑲᓇᐍᓂᒪᔭᑿ᙮

Language is the keystone to cultural identity and to the preservation of culture. We strive to communicate effectively using our First Nation languages, both verbally and in written materials, with the children, families and communities we serve. We promote the use of our first language with the children in our care.

ᐊᐦᒐᑯᐏᐣ
Spirituality

ᐃᒪ ᑭᑎᔑᐱᒪᑎᓱᐏᓂᓇᓇᐣ ᐁᑿ ᑲᔭᐡ ᑭᐱᒥᑐᑕᒧᐏᓇᓇᐣ, ᑭᑌᐻᑕᒥᐣ ᑲᑭᓇ ᐊᐏᔭᐠ ᐁᔭᐦᒐᑯᐏᐘᐨ ᐁᑿ ᑭᓂᒐᓂᔑᓇᓇᐠ ᑲᓇᒋ ᐸᑭᑎᓂᑫᐏᓇᐣ ᒪᐣᑐᓇᐠ ᑲᐏᒋᓭᐘᐨ᙮ ᑎᑭᓇᑲᐣ ᐅᑲᑲᓇᑌᓂᒪᐘᐣ ᑲᑭᓇ ᐊᐦᒐᑯ ᑌᐻᑕᒪᐏᓇᐣ᙮ ᓂᑌᐻᑕᒥᐣ ᐊᐏᔭᐠ ᒥᓂᑯᓯᐘᐠ ᒋᐏᓂᓇᒧᐘᐨ ᑎᐱᓇᐍ ᐏᓇᐘ ᐅᑕᐦᒐᑯ ᑌᐻᑕᒪᐏᓂᐘᐣ ᐁᑿ ᐅᑕᐦᒐᑯ ᑐᑕᒧᐏᓂᐘᓇᐣ᙮

From our Indigenous culture and traditions, we believe that all people are spiritual beings and that our children are sacred gifts from the Creator. Tikinagan will respect all spiritual beliefs. We believe people have the right to choose their own spiritual beliefs and spiritual practices.

ᑭᒋᐦᐊᐠ
Elders

ᑭᑭᒋᐦᐊᒥᓇᓇᐠ ᐅᐱᒧᑐᓇᐘ ᐅᑕᓇᐠ ᐃᓯᓭᐏᓇᐣ ᐃᒪ ᑭᑕᔑᑫᐏᓂᓇᓇᐣ ᐁᑿ ᑲᐏᒋᒪᑲᐠ ᐃᔑᐱᒪᑎᓱᐏᐣ᙮ ᐅᑿᔭᑎᓇᓇᐘ ᑭᑫᐣᑕᒪᐏᓇᐣ, ᑭᑭᓄᓂᐍᐏᓇᐣ, ᑿᔭᑯᓂᐍᐏᓂᐠ ᐁᑿ ᔕᔑᑭᒥᐍᐏᓂᐠ᙮  ᑭᑭᑭᓄᐦᐊᒪᑯᒥᓇᐠ ᑲᓇᑌᓂᒧᐏᐣ, ᑌᐻᔦᓂᒧᐏᐣ ᐁᑿ ᑿᔭᑿᑎᓱᐏᐣ, ᐘᐸᒋᑫᐏᐣ ᐁᑿ ᔕᔑᐯᐣᑕᒧᐏᐣ᙮ ᓂᑲᑭᒋᓀᓂᒪᒥᓇᐠ ᐁᑿ ᓂᑲᓇᐢᑲᐘᒥᓇᐠ ᒋᐏᒋᐦᐃᑯᔭᐠ, ᒋᐏᑕᒪᑯᔭᐠ ᐁᑿ ᒋᐏᒋᑲᐸᐏᑕᑯᔭᐠ ᓂᑕᓄᐦᑭᐏᓇᐠ ᐃᑵᓂᐘᐣ ᐅᒋ ᐊᐘᔑᔕᐣ ᐁᑿ ᑎᐯᐣᒋᑫᐏᓇᐣ᙮

Our Elders carry with them the history of our communities and the roots of our culture. They provide us with wisdom, guidance, direction and encouragement. They teach us about respect, trust and honesty, reflection and patience. We will hold the Elders in high regard and we will go to them for help, advice and support in our work with children and families.

Our History

ᑎᑭᓇᑲᐣ ᐊᒥᐦᐅᐁᐧ ᑭᐣ ᑭᑕᐊᐧᔑᑦ ᒥᓇ ᑎᐯᐣᒋᑫᐃᐧᐣ ᐱᒧᒋᑫᐃᐧᐣ

ᑲᑭ ᐅᓇᑐᐊᐧᐨ ᐅᑭᒪᑲᓇᐠ ᐃᒪ 1984 ᐃᐧᑕᓄᑭᒥᑐᐃᐧ ᓇᑯᒥᑎᐃᐧᐣ ᑲᑭ ᒪᓯᓇᐦᐊᒧᐊᐧᐨ ᐅᐣᑌᕑᐃᔪ ᐅᑭᒪᐃᐧᐣ ᒥᓇ ᐊᓂᔑᓇᐯ ᐊᐡᑭ (NAN), ᐅᑭᒪᑲᓇᐠ ᑲᔑ ᐸᐱᑭᔕᑭᓱᐊᐧᐨ ᒥᓇ ᐃᐡᑯᓂᑲᓂᐠ ᑲᐅᒋ ᑎᐯᐣᑕᑯᓯᐊᐧᐨ. ᐅᐁᐧ ᑕᐡ ᓇᑯᒥᑎᐃᐧᐣ ᐃᑫᐧᓂᐊᐧᐠ ᐊᓂᔑᓂᓂᐊᐧᐠ NAN ᑲᐅᒋ ᑎᐯᐣᑕᑯᓯᐊᐧᐨ ᒋᑭ ᐊᓂ ᑎᐯᐣᑕᒧᐊᐧᐨ ᐊᐊᐧᔑᐡ ᒥᓇ ᑎᐯᐣᒋᑫᐃᐧ ᐱᒧᒋᑫᐃᐧᓇᐣ ᒥᓇ ᒋᒪᒋᑐᐊᐧᐨ ᐱᒧᒋᑫᐃᐧᓇᐣ.

ᑲᑭ ᒪᒋᒋᑲᑌᐠ ᐁᑭ ᒪᒋᑐᐊᐧᐨ ᑭᑎᐡᑯᓂᑲᓂᓇᐣ ᐅᒋ ᒪᒋ ᐅᐱᒪᐦᐊᒧᐃᐧᐱᓯᑦ 1984 ᐁᑭ ᐸᑭᑎᓇᒧᐊᐧᐨ ᒪᓯᓇᐦᐃᑲᐣ ᐅᑭᒪᑲᐣ ᒍᓴᔭᐡ ᐱᐟᓫᐃᕑ, ᐸᐧᔾᓫᐊᐟ ᒪᔑᒥᑎ ᒥᓇ ᐃᐧᓂᔭᑦ ᓇᑎᐣᐠ – ᑎᑭᓇᑲᐣ ᓂᑕᑦ ᐅᑕᐱᑕᒪᑫᒪᐣ.

ᐁᑭ ᐅᓇᒋᑲᑌᐠ ᓂᔑᐣ ᑫᑯᓇᐣ ᐁᑭ ᐱᒥᓂᔕᐦᐊᒧᐊᐧᐨ, ᑲᑭ ᐸᑭᑎᓇᒧᐊᐧᐨ ᐅᑭᒪᑲᓇᐠ. ᓂᑕᑦ, “ᐁᑲ ᐊᐊᐧᔑᒣ ᐊᐊᐧᔑᔕᐠ ᒋᐊᐧᓂᐦᐊᑲᓄᐊᐧᐨ ᑭᑕᔑᑫᐃᐧᓂᓇᐣ.” ᓂᔑᐣ, “ᐃᐁᐧ ᐊᐊᐧᔑᐠ ᒥᓇ ᑎᐯᐣᒋᑫᐃᐧᐣ ᐱᒧᒋᑫᐃᐧᐣ ᒋᐅᓇᒋᑲᑌᐠ ᑫᐃᐧᒋᐦᐃᑯᐊᐧᐨ ᐊᓂᔑᓂᓂᐊᐧᐠ, ᒥᓇ ᑲᔦ ᐊᔑᐨ ᒋᑭᑌᐣᑕᒋᑲᑌᐠ ᐊᓂᔑᓇᐯᐊᐧᑎᓯᐃᐧᐣ, ᐅᑕᓇᐣᐠ ᑲᑭ ᐱᑐᒋᑲᑌᑭᐣ, ᒥᓇ ᑲᐃᔑ ᑲᓇᐊᐧᐸᐣᒋᑲᑌᑭᐣ ᑲᐊᐧᑯᒪᐊᐧᐨ ᑎᐯᐣᒋᑫᐃᐧᓇᐣ.” ᐅᑫᐧᓂᐊᐧᐣ ᑲᐱᒥᓂᔕᐦᐃᑲᑌᑭᐣ ᐊᒥᐱᑯ ᑭᔭᐸᐨ ᐁᐱᒥ ᑭᑭᓄᐡᑲᒪᑫᒪᑲᑭᐣ ᓂᑕᓄᑭᐃᐧᓂᓇᐣ ᓄᑯᑦ ᒥᓇ ᐁᐣᑕᓱᑭᔑᑲᐠ.

ᑲᑭ ᐅᔑᓂᑲᑕᐠ ᐅᑭᒪᑲᐣ ᐦᐊᕑᐱ ᔦᐡᓄ ᐃᔭᐱᒪᑐᐣᐠ ᑲᐅᒋ ᑎᐯᐣᑕᑯᓯᐨ “ᑎᑭᓇᑲᐣ” – ᐁᐅᒋ ᑭᑭᓇᐊᐧᒋᒋᑲᑌᐣ ᐸᒥᐦᐃᐁᐧᐃᐧᐣ ᒥᓇ ᑲᓇᐁᐧᐣᑕᑯᓯᐃᐧᐣ ᐃᐁᐧ ᑎᑭᓇᑲᓇᑎᐠ ᑲᐊᐸᒋᑕᒧᓂᑯᔭᐠ ᑲᐊᓂ ᒪᒋᐱᒪᑎᓯᓇᓂᐊᐧᐠ.

ᓂᑎᔑᓇᒧᐃᐧᓂᓇᐣ ᐅᑭᒪᑲᓇᐠ ᐅᑭ ᐅᓇᑐᓇᐊᐧᐸᐣ, ᑕᔑᑫᐃᐧᓇᐣ ᒥᓇ ᑲᔦ ᑭᒋᔭᐦᐊᐠ: “ᐊᐁᐧ ᒪᓂᑐ ᑭᑭᑌᐸᑫᓂᒥᑯᒥᐣ ᑲᑲᓇᑕᐠ ᒋᐸᐸᒥᓯᔭᐣᐠ ᒋᑲᓇᐁᐧᓂᒪᔭᐠ ᐊᐊᐧᔑᔕᐠ, ᒋᐅᔑᑐᔭᐠ ᒥᓇ ᒋᑭᒋᐃᐧᓇᒪᐠ ᑲᒪᐡᑲᐊᐧᑭᐣ ᑎᐯᐣᒋᑫᐃᐧᓇᐣ, ᒥᓇ ᒋᐃᐧᒋᑐᔭᐠ ᑲᒥᓀᐧᔭᒪᑲᑭᐣ ᑕᔑᑫᐃᐧᓇᐣ. ᐃᑫᐧᓂᐊᐧᐣ ᑭᑕᔑᑫᐃᐧᓂᒥᓇᐣ ᐁᐧᑎ ᐃᔑᓂᑲᐣ ᐃᑫᐧᓂᐊᐧᐠ ᑭᓂᒐᓂᔑᓇᐣ ᑫᓇᐣᑕᐁᐧᐣᑕᒧᐊᐧᐨ ᑲᐧᔭᐠ ᒋᐅᑦᐱᑭᐦᐃᑯᐊᐧᐨ ᑲᐅᒋ ᑎᐯᐣᑕᑯᓯᐊᐧᐨ ᒥᓇ ᑲᔦ ᐅᑕᔑᑫᐃᐧᓂᐊᐧᑲᐣᐠ. ᑎᑭᓇᑲᐣ ᐊᐊᐧᔑᐡ ᒥᓇ ᑎᐯᐣᒋᑫᐃᐧᐣ ᐱᒧᒋᑫᐃᐧᐣ ᐅᑭ ᒪᒋᑐᓇᐊᐧᐸᐣ ᐅᑭᒪᑲᓇᐠ ᐊᓂᔑᓇᐯ ᐊᐡᑭ ᑲᐅᒋ ᑎᐯᐣᑕᑯᓯᐊᐧᐨ. ᑕᔑᑫᐃᐧᓇᐣ ᐃᐧᐣ ᐸᐸᒥᓯ ᒋᑲᓇᐁᐧᐣᑕᑯᓯᐊᐧᐨ ᐊᐊᐧᔑᔕᐠ ᒪᐊᐧᐨ ᐃᐁᐧ ᑲᑭᒋᓀᐣᑲᐧᐠ ᑭᑕᓂᔑᓂᓂᐃᐧ ᑎᐯᓂᒥᑎᓱᐃᐧᓂᓇᐣ.”

ᑲᐱᒥᓂᔕᐦᐊᒪᐠ ᒥᓇ ᑲᑭᒋᓀᐣᑕᒪᐠ ᐅᒋ ᑭᑭᓇᐊᐧᒋᒋᑫᒪᑲᐣ ᑭᑕᔑᓂᓂᐊᐧᑎᓯᐃᐧᓂᓇᐣ ᒥᓇ ᑭᑕᓂᔑᓂᓂᐃᐧ ᑐᑕᒧᐃᐧᓂᓇᐣ. ᐊᒥ ᐅᑫᐧᓂᐊᐧᐣ ᑲᔦ ᑲᑭ ᐅᓇᑐᐊᐧᐨ ᑭᑐᑭᒪᑲᓂᓇᐣ, ᑕᔑᑫᐃᐧᓇᐣ ᒥᓇ ᑭᒋᔭᐦᐊᐠ. ᐃᒪ ᑕᐡ ᑭᑐᒋ ᑭᑭᓄᐡᑲᒪᑯᓇᐣ ᑲᐃᔑ ᑌᐯᐧᔦᐣᑕᒪᐠ ᐃᒪ ᐃᐧᒋᐦᐃᑯᐃᐧᓇᐣ ᐁᐊᔭᑭᐣ ᑭᑕᔑᑫᐃᐧᓇᐣ.

ᑲᐅᒋ ᐅᓇᔓᐊᐧᑌᑭᐣ 30 ᑲᐅᒋ ᑎᐯᐣᑕᑯᓯᐊᐧᐨ– ᐯᐯᔑᐠ ᐅᑭᒪᑲᓇᐠ ᑲᑕᓱ ᐸᐯᔑᑲᐧᑭᐣ ᐃᐡᑯᓂᑲᓇᐣ ᐃᒪ ᑲᐅᒋ ᐊᓄᑲᑕᒪᐣᐠ ᑲᐅᒋ ᑎᐸᒋᒧᑕᐊᐧᔭᐣᐠ ᒥᓇ ᑲᐅᒋ ᐅᓇᔓᐊᐧᓂᑯᔭᐣᐠ ᐃᒪ ᑕᓯᐊᐦᑭ ᐅᑭᒪᑲᓇᐠ ᐅᒪᐊᐧᒋᐦᐃᐧᓂᐊᐧ ᐃᒪ ᐯᔑᐠ ᐃᐡᑯᓂᑲᓂᐠ ᑲᑭ ᑕᔑ ᒪᐊᐧᒋᐦᐃᑎᐊᐧᐸᐣ.

ᑲᓂᑲᓂᐡᑲᒧᐊᐧᐨ ᐅᑕᐱᑕᒪᑫᐠ ᑲᑭ ᐅᓇᑭᒥᑯᐊᐧᐨ ᐅᑭᒪᑲᓇᐠ– ᑲᑭᓇ ᐅᑕᐱᑕᒪᑫᐠ ᐃᔑᓇᐣᑕᐁᐧᐣᑕᑯᓯᐊᐧᐠ ᐃᒪ ᒋᐅᒋ ᑎᐯᐣᑕᑯᓯᐊᐧᐨ, ᒋᔑᑲᐯᔑᐊᐧᐨ, ᐃᒪ ᐯᔑᐠ ᐃᐡᑯᓂᑲᓂᐠ ᑲᐅᒋ ᓇᓇᑲᒋᑐᔭᐣᐠ. ᐃᑫᐧᓂᐊᐧᐠ ᐅᑕᐱᑕᒪᑫᐠ ᐃᒪ ᐅᒋ ᐅᓇᔓᐊᐧᓇᐊᐧᐠ ᑭᑎᐡᑯᓂᐃᐧᑭᒪᑲᓇᐠ ᐁᐅᒋ ᑫᒋᓇᒋᑲᑌᐠ ᐅᐁᐧ ᐱᒧᒋᑫᐃᐧᐣ ᒥᓇ ᐅᐃᐧᒋᐦᐃᐁᐧᐃᐧᓂᐊᐧ ᒋᐱᒥᓂᔕᐦᐃᑲᑌᐠ ᑲᑭ ᐃᓀᐣᑕᑲᐧᐠ ᒋᐃᔑ ᐱᒥᐃᐧᒋᑲᑌᐠ, ᐃᔑᓇᒧᐃᐧᐣ, ᒥᓇ ᑲᔦ ᑲᑭᒋᓀᐣᑕᑲᐧᑭᐣ.

ᑭᑭᓄᐡᑲᒪᑫᐃᐧᐣ ᑭᒋᔭᐦᐊᐠ ᑲᐊᐱᑕᒪᑫᐊᐧᐨ ᒥᓇ ᑲᔦ ᐅᐡᑲᑎᓯᐃᐧ ᐊᐱᑕᒪᑫᐃᐧᐣ ᐃᒪ ᐁᑭ ᐅᒋ ᐅᓇᑭᒪᑲᓄᐊᐧᐨ ᐃᐡᑯᓂᑲᓇᐣ ᑲᐅᒋ ᐊᓂᑲᑕᒪᐣᐠ. ᐃᑫᐧᓂᐊᐧᐠ ᑲᑭᒋᔭᐦᐊᐃᐧ ᐊᐱᑕᒪᑫᐊᐧᐨ ᒥᐦᐃ ᐅᑫᐧᓂᐊᐧᐠ ᑲᐱᒧᑐᐊᐧᐨ ᐃᔑᓇᒧᐃᐧᐣ ᒥᓇ ᑲᔦ ᐁᐸᐸᒥᓯᑲᑕᒧᐊᐧᐨ ᑫᔑ ᐱᒥᐃᐧᒋᑲᑌᐠ ᐅᐁᐧ ᐱᒧᒋᑫᐃᐧᐣ ᑲᐧᔭᐠ ᒋᐃᓯᓭᐠ ᒥᓇ ᒋᐱᒥᓂᔕᐦᐃᑲᑌᐠ ᓂᑕᑦ ᑲᑭ ᐃᓀᐣᑕᑲᐧᑭᐸᐣ ᒋᐃᓇᑌᐠ. ᐃᑫᐧᓂᐊᐧᐠ ᑲᐅᐡᑲᑎᓯᐃᐧ ᐊᐱᑕᒪᑫᐊᐧᐨ ᒥᐦᐃ ᐅᑫᐧᓂᐊᐧᐠ ᐁᔕᑯᐁᐧᑕᒪᑫᐊᐧᐨ ᓂᑲᐣ ᑫᑯᓇᐣ ᒥᓇ ᐁᐅᒋ ᐸᐸᒥᓯᑲᑕᒧᐊᐧᐨ ᑫᐃᓯᓭᑭᐣ ᐃᐧᒋᐦᐃᐁᐧᐃᐧᓇᐣ ᑕᐱᓇᑲ ᐃᐧᓂᐊᐧ ᐅᑭᑫᐣᑕᓇᐊᐧ ᐊᓂᐣ ᑫᔑ ᒥᓄᓭᐦᐃᑯᐊᐧᐨ ᑲᑭᓇ ᐊᐊᐧᔑᔕᐠ, ᐅᐡᑲᑎᓴᐠ ᒥᓇ ᑎᐯᐣᒋᑫᐃᐧᓇᐣ.

ᑲᐅᒋ ᐱᒧᑐᐊᐧᐨ ᑭᑕᓂᔑᓂᓂᒥᓇᐣ. ᐃᑫᐧᓂᐊᐧᐠ ᑲᐅᑭᒪᐊᐧᑭᓱᐊᐧᐨ ᑌᓫᒪ ᒪᐧᕑᐃᐡ ᑲᓴᐸᓇᑲ ᐅᒋ ᑎᐯᐣᑕᑯᓯ ᐃᐧᐣ ᑲᓂᑲᓂᐡᑲᐠ. ᑲᑭᓇ ᓂᔭᓇᐣ ᐃᒪ ᑲᐅᑭᒪᐊᐧᑭᓱᐊᐧᐨ ᒥᐱᑯ ᐃᒪ ᐁᐅᒋ ᑎᐯᐣᑕᑯᓯᐊᐧᐨ ᑭᑎᐡᑯᓂᑲᓂᓇᐣ ᐁᑲᐧ ᑲᔦ 70% ᑲᐅᑭᒪᐊᐧᑭᓱᐊᐧᐨ ᒥᐦᐃᒪ ᐁᐧᐣᒋ ᑎᐯᐣᑕᑯᓯᐊᐧᐨ ᐃᐡᑯᓂᑲᓂᐠ ᑲᐅᒋ ᐊᓄᑲᑕᒪᐣᐠ.

ᑲᐊᓄᑭᑕᒪᑫᐊᐧᐨ ᑭᑕᓂᔑᓂᓂᒥᓇᐣ – ᐊᐊᐧᔑᒣ 75% ᓂᑕᓄᑭᓇᑲᓂᓇᐣ ᐃᐡᑯᓂᑲᓂᐠ ᐅᒋ ᑎᐯᐣᑕᑯᓯᐊᐧᐠ ᐃᒪ ᑲᐅᒋ ᓇᓇᑲᒋᑐᔭᐣᐠ ᒥᓇ ᑲᔦ ᑫᑲᐟ ᐊᐱᑕ ᐃᒪ ᐃᔑᑲᐯᔑᐊᐧᐠ ᒥᓇ ᑕᓇᓄᑭᐊᐧᐠ ᐃᒪ ᐃᐡᑯᓂᑲᓂᐠ ᑲᐅᒋ ᓇᓇᑲᒋᑐᔭᐣᐠ. ᐁᑲᐧ ᑕᐡ ᑲᓇᓇᐣᑎᓇᐊᐧᔭᐠ ᑫᐊᓄᑭᑕᒪᑫᐊᐧᐨ, ᑲᐃᐧᓂᓂᑯ ᐁᑕ ᐊᓀᐱᒋ ᑭᑫᐣᑕᓯᐨ ᓂᑎᔑ ᓇᓇᐣᑎᓇᒥᓯᐣ ᒥᓇ ᑲᑭᐱᔑ ᐊᔭᓄᑭᑕᒪᑫᐨ, ᐃᐁᐧ ᒪᐊᐧᐨ ᑲᔓᑲᐡᑭᐦᐅᐃᐧᓂᐨ ᐁᐅᑦᐱᑭᐦᐊᐨ ᑎᐯᓂᒪᑲᓇᐣ, ᑲᐱᐊᓄᑭᑕᒪᑫᐊᐧᐨ ᐅᑕᔑᑫᐃᐧᓂᐊᐧᐨ, ᒋᑭᑫᐣᑕᒧᐊᐧᐨ ᐊᓀᔑᓭᓂᐠ ᐊᓂᔑᓇᐯᐊᐧᑎᓱᐃᐧᐣ ᒥᓇ ᒋᓂᑕ ᐊᓂᔑᓇᐯᒧᐊᐧᐨ.

ᑕᔑᑫᐃᐧᓂᐠ ᑲᔑ ᑕᑲᐧᐠ ᐊᓄᑭᐃᐧᓇᐣ– 27 ᒪᓯᓇᐦᐃᑫᐃᐧᑲᒥᑯᐣ ᓂᑕᔭᒥᐣ ᐃᒪ 30 ᑭᑎᐡᑯᓂᑲᓂᓇᐣ. ᑕᐃᐧᓂᐠ ᑲᔦ ᑕᑲᐧᓄᐣ ᒪᓯᓇᐦᐃᑫᐃᐧᑲᒥᑯᐣ, ᑐᑲᐣ ᐊᐧᓂᓇᐊᐧᑲᐠ ᒥᓇ ᑎᕑᐊᔾᑎᐣ, ᑲᐃᐧᓂᓂᑯ ᐁᑕ ᒪᓯᓇᐦᐃᑫᐃᐧᑯᒥᑯᐃᐧ ᐱᒧᒋᑫᐃᐧᓂᐠ ᓀᑫ ᐃᒪᐸᑕᓯᓄᐊᐧᐣ ᔕᑯᐨ ᑲᔦ ᑎᐯᐣᒋᑫᐃᐧᓇᐣ ᐁᐅᒋ ᐃᐧᒋᑲᐸᐃᐧᒋᑲᑌᑭᐣ.

ᑲᐱᒥᓂᔕᐦᐃᑲᑌᐠ ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ “ᑲᑭᓇ ᐁᐃᐧᑕᓄᑭᒥᑎᔭᐠ ᑭᓂᒐᓂᔑᓇᐣ ᐁᐅᑦᐱᑭᐦᐊᔭᐠ.” ᐊᒥᐦᐃᐁᐧ ᐁᐃᓇᑌᐠ ᒋᑲᓇᐁᐧᓂᒪᑲᓄᐊᐧᐨ ᒥᓇ ᒋᐸᒥᐦᐊᑲᓄᐊᐧᐨ ᐊᐊᐧᔑᔕᐠ ᒥᓇ ᒋᐅᒋ ᐃᐧᒋᑲᐸᐃᐧᑕᐊᐧᑲᓄᐊᐧᐨ ᑎᐯᐣᒋᑫᐃᐧᓇᐣ ᑲᑭ ᐅᓇᑐᐊᐧᐨ ᐊᓂᔑᓂᓂᐊᐧᐠ. ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ ᑲᐃᔑᓂᑲᑌᐠ ᓂᓱᒥᑕᓇ ᐊᐦᑭᐃᐧᐣ ᒪᒪᐤ ᑭᐱᒥ ᐅᔑᐦᐅᒪᑲᐣ ᐊᐊᐧᔑᒣ30 ᐊᐦᑭ ᐁᑭ ᐱᒥ ᓄᒋᒋᑲᑌᐠ ᒋᐃᓇᑌᐠ ᑫᐃᐧᒋᐦᐃᑯᐨ ᐊᓂᔑᓂᓂ ᑲᐃᔑ ᑲᓇᐊᐧᐸᒪᐨ ᐊᐊᐧᔑᔕᐠ ᒥᓇ ᑎᐯᐣᒋᑫᐃᐧᓇᐣ ᐃᐧᒋᐦᐃᑯᐃᐧᐣ ᑲᓇᐣᑕᐁᐧᐣᑕᒧᐊᐧᐨ. ᐃᐁᐧ ᑲᐅᓇᒋᑲᑌᐠ ᒪᒪᐤ ᐅᐱᑭᐦᐊᐊᐧᓱᐃᐧᐣ, ᓂᑭ ᑲᑫᐧ ᐃᓯᓭᑐᒥᐣ ᒋᑌᐯᐧᐃᓄᐊᐧᐠ ᓂᑕᑦ ᐅᑭᒪᑲᓇᐠ ᑲᑭ ᐃᓀᐣᑕᒧᐊᐧᐸᐣ ᒋᑭ ᐃᓇᓄᑭᒪᑲᐠ ᑎᑭᓇᑲᐣ ᑲᒪᒋᒋᑲᑌᑭᐸᐣ. ᒪᒪᐤ ᐱᒧᒋᑫᐃᐧᐣ ᑲᐃᔑᓂᑲᑌᐠ ᐱᒥ ᑭᑭᓄᐡᑲᒪᑫᒪᑲᐣ ᐃᒪ ᑎᑭᓇᑲᐣ ᒥᔑᓄᐊᐦᑭ, ᔕᑯᐨ ᑕᐡ ᓂᐱᒥ ᑭᑭᓄᐡᑲᒪᑯᓇᐣ ᐅᓂᑲᓂᑕᒪᑫᐠ. ᑭᒋᔭᐦᐊᐠ ᒥᓇ ᑭᑕᓂᔑᓂᓂᒥᓇᐣ.

Working Together For 40 Years

In 1984, Chief Harvey Yesno of Eabametoong came up with a name for what was then only a dream of an Indigenous Child and Family Services Agency. The name he conferred on this dream was “Tikinagan” – to symbolize the care and protection the traditional cradle board provides to us in our earliest years.

Tikinagan was one of the first Indigenous-controlled agencies in Canada. It was the first Indigenous agency recognized as a child protection organization in Ontario along with Payukotayno Family Services and the first in Canada to have jurisdiction over both Indigenous and non-Indigenous children.

Tikinagan was created to provide culturally-specific child and family services that emphasize an Indigenous approach to child welfare. Previously, services to support and care for Indigenous children and their families originated from outside the Indigenous community.

In this region, these services were delivered by a non-Indigenous CAS with minimal presence at the community level. Non-Indigenous workers who did not speak the native language visited the communities only in response to crisis situations – to investigate reports of child abuse and to apprehend children. Children who were apprehended were taken from parents and a tightly-knit community of extended family members and neighbours with a unique, distinctive familiar culture and then placed in non-Indigenous foster homes in southern urban communities.

Indigenous people speak with passion about the manner in which their children were swept away from home communities under the guise of protective services. The 1980 Report of the Canadian Council on Social Development reported that Indigenous children comprised more than twenty percent of the total number of children in care, while people of Indigenous background account for only six percent of the Canadian population. As well as temporary removal, many children were removed permanently from their home communities and adopted by non-Indigenous families. Removing children from their families broke their connection with their home community and its circle of support and their cultural background. First Nations saw the “loss” of these children as one of the most tragic consequences of non-Indigenous control of child welfare services.

To prevent past practices from recurring and to improve services for Indigenous children, families and First Nation communities, sections dealing with provision of services to Indigenous people were added to the Child and Family Services Act in 1984. These amendments, contained mostly in Part X of the Act, allowed for the establishment of Indigenous-run child and family service agencies as well as the use of agency subsidized customary care arrangements.

The Chiefs of this region acted quickly on the opportunity to gain control over child and family services. In 1984, the Chiefs of NAN and the Government of Ontario signed a Memorandum of Agreement outlining their mutual intent to move toward full Indigenous control over child welfare services. The agreement provided for the takeover of Child and Family Services by the Indigenous people of NAN and established a framework for the creation of Tikinagan.

Tikinagan Child and Family Services was incorporated in October 1984. In June of 1985, the parameters of the agency were established and some service delivery of a preventive nature was initiated. In April 1986, Tikinagan was given approved agency status and on April 1, 1987, Tikinagan received designation as a Children’s Aid Society with responsibility for all child and family services within its geographical territory.

Tikinagan was founded on two basic principles, as handed down by the chiefs. First, “that no more children be lost from our communities.” Second, “that a child and family service agency be created that would work with the people for the people, while respecting culture, heritage, and the concepts of the extended family.”