Self Determination in First Peoples Child Protection

A special issue of Genealogy (ISSN 2313-5778).

Deadline for manuscript submissions: closed (26 May 2025) | Viewed by 9869

Special Issue Editors


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Guest Editor
Law Faculty, University of Technology Sydney, Ultimo, NSW 2007, Australia
Interests: indigenous peoples and child protection; children’s human rights; child protection and comparative legal systems

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Guest Editor
Jumbunna Institute for Indigenous Education and Research, University of Technology Sydney, Ultimo, NSW 2007, Australia
Interests: indigenous peoples and child protection; child protection systems and practices; transformation; reform of child protection systems

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Guest Editor
Melbourne School of Population and Global Health, The University of Melbourne, 207 Bouverie St., Carlton, VIC 3053, Australia
Interests: indigenous peoples and child protection; cultural continuity and stability of Indigenous children; cultural attachment

E-Mail Website
Guest Editor
Jumbunna Institute for Indigenous Education and Research, University of Technology Sydney, Ultimo, NSW 2007, Australia
Interests: indigenous peoples and child protection; indigenous legal systems and human rights; reform in child protection systems

Special Issue Information

Dear Colleagues,

Call out for Special Edition of Genealogy on Self Determination in Indigenous Peoples Child Protection

The forced removal of First Peoples’ children from their families has been a defining feature of law, policy, funding and practice in Australia, Canada, the USA, New Zealand and other colonial states. First Peoples have consistently claimed rights to raise children in First Peoples’ families, cultures and communities. This claim has been framed since the 1970s by many First Peoples’ children’s organizations, as embedded within rights to self-determination, Rights to care for children in their family and community are connected to collective political rights of First Peoples to determine their own futures.

This Special Issue aims to share experiences, advocacy, aspirations for and conceptualizations of self-determination in First Peoples child protection. We are inviting submissions that critically explore and inspire transformation of child protection in ways that honour First Peoples families and communities. First Peoples’ communities have survived genocidal policies of violence and assimilation, and have continued to resist colonial violence, including through organizing to safeguard children’s rights. This Special Issue welcomes contributions that explore the assertion and reclaiming of First Peoples’ authority in child protection expressed through law, traditional practices and stories within First Peoples institutions and at the interface of colonial and First Peoples institutions.

There are diverse ways in which self-determination in child protection has been advocated for at local, national and international levels. While these are founded in particular histories and experiences, there are ways in which these experiences can inform, and in some instances present opportunities or warn of pitfalls in, navigating self-determination in child protection within colonial states.

The Indian Child Welfare Act 1978 US (ICWA), which encodes the jurisdiction of ‘Indian Tribes’ over First Peoples children residing on reserves, has been widely referred to as the ‘gold standard’ for First Peoples child protection laws. It recently withstood constitutional challenge in the US Supreme Court in Haaland v Brackeen 994 F.3d 249. However, the scope of the ICWA’s operation has been challenged in State Courts over a long period. Further, as is a common failing across all colonized countries, funding for ‘active’ efforts to enable Indian families to look after children safely within their family and community is insufficient.

In Canada, the Act respecting First Nations, Inuit & Métis Children, youth & families, SC 2019, was passed five years after the Canadian Truth and Reconciliation Commission’s finding that contemporary child protection systems were ‘broken’ and continued the assimilation policies of residential schools [1]. In April 2023, the First Nations Child and Family Caring Society and the Assembly of First Nations reached a final settlement agreement with the Canadian Government for compensation of more than CAD 23 billion [2]. This was in response to the Canadian Human Rights Commission’s findings that Canada’s child protection policy and funding discriminated against First Nations children [3]. Both these developments were driven by First Peoples’ advocacy and offer promise. However, it is yet to be seen whether they will translate into enforceable national standards, accountability for families and community, or equality in child protection law, policy, practice and funding. Will the reforms result in more than parity, in attempts to remedy longstanding inequalities that perpetuated serious harms?

In Australia, a groundswell of community advocacy, most recently with the organically formed Grandmother’s Against Removals, has pressed for accountability and the end to repetition of the Stolen Generations due to a failure of state and territory authorities to stop the overrepresentation of First Peoples’ children and young people in out-of-home care. The Australian National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families (the ‘National Inquiry’) called for the transfer or sharing of child protection authority with First Peoples more than two decades ago [4]. While limited delegated child protection responsibility has been attained in jurisdictions such as Victoria and Queensland, and peak and advocacy groups are calling for an extension of this delegated jurisdiction to other Australian states and territories, it is yet to be seen whether this adequately enables First Peoples to look after their children safely in their family and community. The Bringing them home recommendations, including with respect to a social justice package, are yet to be fulfilled.

In New Zealand, while some scholars and advocates have called for a replacement of Oranga Tamariki, the child protection department, with Tikanga Māori alternatives, reforms to date are limited to inclusion of rights to well-being, cultural care and participation in decision making. Māori children remain significantly overrepresented in out-of-home care. The extent to which these limited reforms translate into practice is contested.

The aim of this Special Issue is to explore how the above measures and other examples and drivers of change enable improvements and or transformation of child protection for First Peoples, but also to explore ways in which reform is constrained and limited by entrenched colonial power imbalances and values, thereby extending the experience of colonial violence for First Peoples.

First Peoples’ self-determination as inherent, grounded in First Peoples’ laws and knowledges, founded in international human rights or enacted in legislation has been contested from the point of colonization. The power imbalances between First Peoples and colonizers have established the foundation of child protection laws and practices in violence rather than authority. Measures to address this inequity have been partial and, for many, fail to respond to the foundational wrongs which underpin ongoing harms. Addressing these disparities requires attention not only to reforms of laws, systems and processes for decision making, but also to institutional reparations.

Child protection reparations must adequately cover the cost of the enormous intergenerational harms, discrimination and inequality that many contemporary First Peoples communities experience. How can self-determination be conceptualized and implemented in ways which are founded in values that do not reproduce the ‘trickster’ qualities of colonial child protection institutions, which have shown great plasticity in renaming and reforming themselves across time. How can self-determination in child protection be conceptualized and implemented in ways which are founded in values grounded in First Peoples’ worldviews and that encompass First Peoples’ experience of family life and childrearing practices? These critical areas of inquiry will be at the centre of this Special Issue, contributing to further First Peoples’ discourse and international collaboration around child wellbeing and safety.

[1] Truth and Reconciliation Commission of Canada, Honouring the Truth, Reconciling for the Future: Summary of the Final Report of Truth and Reconciliation Commission of Canada (Truth and Reconciliation Commission of Canada, 2015) 37.

[2] Assembly of First Nations, ‘AFN and Caring Society announce revised Final Settlement Agreement to Compensate First Nations Children and Families’ (Press Release, 4 April 2023) <https://fncaringsociety.com/sites/default/files/2023-04/23-03-04%20AFN%20FSA%20CS%20Press-FE.pdf>.

[3] First Nations Child and Family Caring Society of Canada et al v Attorney General of Canada (for the Minister of Indian and Northern Affairs Canada) 2016 CHRT 2

[4] Australian Human Rights Commission, Bringing Them Home – National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families, https://humanrights.gov.au/our-work/bringing-them-home-report-1997.

Dr. Teresa Libesman
Dr. Paul Gray
Dr. Wendy Hermeston
Dr. Kirsten Gray
Guest Editors

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Keywords

  • indigenous peoples and child protection
  • self-determination
  • cultural care and the best interests of Indigenous children
  • reforming and transforming Indigenous child protection

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Published Papers (8 papers)

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33 pages, 618 KB  
Article
“It Makes My Heart Smile When I Hear Them Say, ‘Hi Grandpa, We’re Home!’”: Relationality, Alaska Native Wellbeing and Self Determination in Tribal Child Protection
by Jessica Saniguq Ullrich, Jason C. Young, Rachel E. Wilbur, Tram Nguyen, Patricia Johnston, Lily Fawn White, Jadyn Bright, Annalise Contreras, Elizabeth Alowa and Lola Tobuk
Genealogy 2025, 9(3), 85; https://doi.org/10.3390/genealogy9030085 - 26 Aug 2025
Viewed by 431
Abstract
Before colonization, Indigenous child protection looked like an interdependent community. Indigenous knowledges and relational actions kept all within its fold safe and well. Colonial dispossession of land, degradation of subsistence rights, boarding schools, ongoing child removal, capitalism, and systems of oppression attempted to [...] Read more.
Before colonization, Indigenous child protection looked like an interdependent community. Indigenous knowledges and relational actions kept all within its fold safe and well. Colonial dispossession of land, degradation of subsistence rights, boarding schools, ongoing child removal, capitalism, and systems of oppression attempted to disconnect Indigenous peoples from their language, lands, ceremonial practices, stories, dances, songs, family, community, and themselves. However, Indigenous communities have held on, persevered, and have begun to turn the tide of intergenerational trauma through the revival of Indigenous wellness and self-determination. We believe local-based Indigenous relational knowledges can end colonial harm and promote wellbeing for all families and children. Our work builds off an Indigenous Connectedness Framework that recognizes the importance of the interrelated wellbeing of a person, family, community, ancestors/future generations, and the Earth. This framework was adapted based on community feedback to better fit the Nome Eskimo Community (NEC) and Bering Strait regional context. This paper shares results of community focus groups that led to the creation of a NEC Piaġiq (wellness) Framework, and shares intentions for pilot implementation of a wellness curriculum and pilot intervention. We will offer insights and lessons learned. We believe self-determined Indigenous wellbeing efforts can lead to improved outcomes for our sacred children and families for generations to come. Full article
(This article belongs to the Special Issue Self Determination in First Peoples Child Protection)
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12 pages, 271 KB  
Article
Putting Our Minds Together: Aspirations and Implementation of Bill C92, An Act Respecting First Nations, Inuit and Métis Children, Youth and Families in Canada
by Hadley Friedland
Genealogy 2025, 9(3), 84; https://doi.org/10.3390/genealogy9030084 - 26 Aug 2025
Viewed by 267
Abstract
In 2020, Bill C92, or an Act Respecting First Nations, Inuit and Metis Children, Youth and Families, came into force in Canada. The Act historically recognized and affirmed Indigenous jurisdiction over child and family services and established national minimal standards for service [...] Read more.
In 2020, Bill C92, or an Act Respecting First Nations, Inuit and Metis Children, Youth and Families, came into force in Canada. The Act historically recognized and affirmed Indigenous jurisdiction over child and family services and established national minimal standards for service delivery. In 2024, the Supreme Court of Canada upheld the constitutionality of the Act in an appeal from a Quebec Court of Appeal reference case. The Court stressed all parts of the Act must be viewed as “integrated parts of a unified whole” and required the braiding together of Indigenous laws, state laws and international laws into a “single strong rope.” The Act’s aspirations remain in tension with ongoing challenges in implementation. This article outlines the main provisions of the Act. It then examines the law-making efforts and accomplishments of Indigenous governments exercising jurisdiction using the Act, along with some of the hopes and obstacles encountered through this work. Next, it considers some of the emerging jurisprudence interpreting the Act, and some of the implications this case law has on whether the stated purposes of the Act are being achieved. It concludes by highlighting the ongoing uncertainty and hopes for realizing the full potential and aspirations of the Act. Full article
(This article belongs to the Special Issue Self Determination in First Peoples Child Protection)
13 pages, 219 KB  
Article
No Child Left Behind: Insights from Reunification Research to Liberate Aboriginal Families from Child Abduction Systems
by B.J. Newton
Genealogy 2025, 9(3), 74; https://doi.org/10.3390/genealogy9030074 - 25 Jul 2025
Viewed by 674
Abstract
Bring them home, keep them home is research based in New South Wales (NSW) Australia, that aims to understand successful and sustainable reunification for Aboriginal families who have children in out-of-home care (OOHC). This research is led by Aboriginal researchers, and partners with [...] Read more.
Bring them home, keep them home is research based in New South Wales (NSW) Australia, that aims to understand successful and sustainable reunification for Aboriginal families who have children in out-of-home care (OOHC). This research is led by Aboriginal researchers, and partners with Aboriginal organisations. It is informed by the experiences of 20 Aboriginal parents and family members, and more than 200 practitioners and professionals working in child protection and reunification. This paper traces the evolution of Bring them home, keep them home which is now at the forefront of influence for NSW child protection reforms. Using specific examples, it highlights the role of research advocacy and resistance in challenging and disrupting systems in ways that amplify the voices of Aboriginal families and communities and embeds these voices as the foundation for radical innovation for child reunification approaches. The paper shares lessons being learned and insights for Aboriginal-led research with communities in the pursuit of restorative justice, system change, and self-determination. Providing a framework for liberating Aboriginal families from child abduction systems, this paper seeks to offer a truth-telling and practical contribution to the international efforts of Indigenous resistance to child abduction systems. Full article
(This article belongs to the Special Issue Self Determination in First Peoples Child Protection)
14 pages, 688 KB  
Article
Aboriginal Children in Aboriginal Care: Transforming the Landscape of Child Protection in Australia
by Kate McDonald, Muriel Bamblett, Lisa Curtis, Kylie Ponchard, Nancy Riviello, Necia Stanton and Connie Salamone
Genealogy 2025, 9(3), 66; https://doi.org/10.3390/genealogy9030066 - 26 Jun 2025
Viewed by 1460
Abstract
Aboriginal communities in Australia have long advocated for self-determination in child protection. This includes appeals for greater structural authority in systems of care and protection, with Aboriginal children in the care of Aboriginal agencies. Advocacy from agencies, including the Victorian Aboriginal Child and [...] Read more.
Aboriginal communities in Australia have long advocated for self-determination in child protection. This includes appeals for greater structural authority in systems of care and protection, with Aboriginal children in the care of Aboriginal agencies. Advocacy from agencies, including the Victorian Aboriginal Child and Community Agency (VACCA), has resulted in legislative and funding reforms in Victoria that place Victorian Aboriginal community-controlled organisations (ACCOs) at the forefront of responses supporting Aboriginal children and families. This article provides an overview of that advocacy, the context in which the reform arose. Then, it details how VACCA has implemented the reforms by developing a model for Aboriginal child protection centred on culture, self-determination and human rights. Importantly, it discusses the process and negotiation of transferring authority exercised by the government to ACCOs and offers insights for the system and practice transformation. This article outlines how ACCOs like VACCA are shifting the language, culture and practice of child protection. Full article
(This article belongs to the Special Issue Self Determination in First Peoples Child Protection)
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18 pages, 476 KB  
Article
Indigenous Abolition and the Third Space of Indian Child Welfare
by Theresa Ysabel Rocha Beardall
Genealogy 2025, 9(2), 59; https://doi.org/10.3390/genealogy9020059 - 31 May 2025
Viewed by 1285
Abstract
This article introduces the Third Space of Indian child welfare to theorize how Indigenous nations simultaneously engage and disrupt settler legal systems while building sovereign, care-based alternatives. Drawing from legal analysis, Indigenous political thought, and sociohistorical synthesis, I trace the historical continuity from [...] Read more.
This article introduces the Third Space of Indian child welfare to theorize how Indigenous nations simultaneously engage and disrupt settler legal systems while building sovereign, care-based alternatives. Drawing from legal analysis, Indigenous political thought, and sociohistorical synthesis, I trace the historical continuity from boarding schools to today’s foster care removals, showing how child welfare operates as a colonial apparatus of family separation. In response, Native nations enact governance through three interrelated strategies: strategic legal engagement, kinship-based care, and tribally controlled family collectives. Building on Bruyneel’s theory of third space sovereignty, Simpson’s nested sovereignty, and Lightfoot’s global Indigenous rights framework, I conceptualize the Third Space as a dynamic field of Indigenous governance that transcends binary settler logics. These practices constitute sovereign abolitionist praxis. They reclaim kinship, resist carceral systems, and build collective futures beyond settler rule. Thus, rather than treating the Indian Child Welfare Act (ICWA) as a federal safeguard, I argue that tribes have repurposed ICWA as a legal and political vehicle for relational governance. This reframing challenges dominant crisis-based narratives and positions Indigenous child welfare as the center of a “global Indigenous politics of care” with implications for theories of sovereignty, family, and abolitionist futures across disciplines, geographies, and social groups. The article concludes by reflecting on the broader implications of the Third Space for other Indigenous and minoritized communities navigating state control and asserting self-determined care. Full article
(This article belongs to the Special Issue Self Determination in First Peoples Child Protection)
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16 pages, 551 KB  
Article
Replanting the Birthing Trees: A Call to Transform Intergenerational Trauma into Cycles of Healing and Nurturing
by Catherine Chamberlain, Jacynta Krakouer, Paul Gray, Madeleine Lyon, Shakira Onwuka, Ee Pin Chang, Lesley Nelson, Valda Duffield, Janine Mohamed, Shaydeen Stocker, Yalmay Yunupingu, Sally Maymuru, Bronwyn Rossingh, Fiona Stanley, Danielle Cameron, Marilyn Metta, Tess M. Bright, Renna Gayde, Bridgette Kelly, Tatiana Corrales, Roz Walker, Tamara Lacroix, Helen Milroy, Alison Weatherstone, Kimberley A. Jones, Kristen Smith and Marcia Langtonadd Show full author list remove Hide full author list
Genealogy 2025, 9(2), 52; https://doi.org/10.3390/genealogy9020052 - 6 May 2025
Viewed by 2662
Abstract
Aboriginal and Torres Strait Islander ways of knowing, being and doing have fostered physical, social, and emotional wellbeing for millenia, forming a foundation of strength and resilience. However, colonisation, systemic violence and discrimination—including the forced removal of Aboriginal and Torres Strait Islander children, [...] Read more.
Aboriginal and Torres Strait Islander ways of knowing, being and doing have fostered physical, social, and emotional wellbeing for millenia, forming a foundation of strength and resilience. However, colonisation, systemic violence and discrimination—including the forced removal of Aboriginal and Torres Strait Islander children, which continues today—have disrupted this foundation, leading to compounding cycles of intergenerational and complex trauma. The enduring impact of intergenerational and complex trauma is exemplified in increasing proportions of Aboriginal and Torres Strait Islander children being removed from their families and involved in the child protection and youth justice system—which represents a national crisis. Despite this crisis, the national response remains insufficient. To address these urgent issues, over 200 predominantly Aboriginal and Torres Strait Islander stakeholders, participated in Gathering the Seeds Symposium, the inaugural meeting for the Replanting the Birthing Trees project held in Perth in April 2023. This meeting marked the beginning of a public dialogue aimed at Closing the Gap by advancing community-led strategies to break cycles of trauma and foster cycles of nurturing, recovery, and wellbeing for Aboriginal and Torres Strait Islander parents and children across the first 2000 days. We outline critical shortcomings in the current child protection and youth justice systems, and the urgent need for child wellbeing reform. Importantly we highlight recommendations made in submissions in 2023 to two key Australian inquiries—the National Early Years Strategy and the Human Rights Commission inquiry into out of home care and youth justice systems. We argue that structural reforms and culturally safe and skillful care for parents experiencing trauma and violence is a serious gap, and a national priority. The first 2000 days represents a critical window of opportunity to transform cycles of trauma into cycles of healing. It is time to ‘replant the birthing trees’ and ensure that all Aboriginal and Torres Strait Islander babies and families can have the best possible start to life through comprehensive models of care grounded in recognition of the right to self-determination and culture. Full article
(This article belongs to the Special Issue Self Determination in First Peoples Child Protection)
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18 pages, 2261 KB  
Article
Our Children/Our Future: Examining How Indigenous Peoples in the US Assert Self-Determination and Prioritize Child Wellbeing
by Meschelle Linjean and Hilary N. Weaver
Genealogy 2025, 9(1), 26; https://doi.org/10.3390/genealogy9010026 - 16 Mar 2025
Cited by 1 | Viewed by 1313
Abstract
Our children are our future. As noted in the Indian Child Welfare Act (ICWA), “There is no resource that is more vital to the continued existence and integrity of Indian tribes than their children”. Native Americans have always fought for and prioritized child [...] Read more.
Our children are our future. As noted in the Indian Child Welfare Act (ICWA), “There is no resource that is more vital to the continued existence and integrity of Indian tribes than their children”. Native Americans have always fought for and prioritized child wellbeing and will continue to strive for self-determination. Primarily focusing on Indigenous people in the area now known as the United States, this article first discusses the historical underpinnings of Native American experiences in child welfare systems and the ways Native Americans have historically exercised self-determination in child protection matters, including resistance to boarding schools and child removal, and strategies to retain authority with ICWA. Next, it offers examples of exerting self-determination to repair past harms of child welfare systems and relational severance, and prevent future harms, through efforts involving truth and reconciliation, homecoming ceremonies, child-environment reconnection and protection, legal systems, and social work education initiatives. Centering content in ways that are relevant for Indigenous Peoples, it then explores how child welfare systems can be transformed to ensure Native Peoples’ rights to raise our children within our families, cultures, and communities, with emphases on cultural strengths and relational understandings. Full article
(This article belongs to the Special Issue Self Determination in First Peoples Child Protection)

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19 pages, 291 KB  
Essay
Self-Determination Within a Reconceptualised Relational Human Rights Framework to Attain Equality for Indigenous Peoples in Child Protection
by Terri Libesman, Paul Gray, Kirsten Gray and Wendy Hermeston
Genealogy 2025, 9(3), 86; https://doi.org/10.3390/genealogy9030086 (registering DOI) - 30 Aug 2025
Abstract
This paper argues for a conceptualisation of self-determination with respect to Indigenous Peoples’ child protection that is grounded in human rights which are plural, relational, and collective as well as individual. This challenges the idea that human rights are universal and static standards [...] Read more.
This paper argues for a conceptualisation of self-determination with respect to Indigenous Peoples’ child protection that is grounded in human rights which are plural, relational, and collective as well as individual. This challenges the idea that human rights are universal and static standards based on a code of enumerated rights with a focus on individual rights. Conceptions of the best interests of the child, permanency in care arrangements, and attachment within colonial institutions such as children’s courts often presume non-Indigenous understandings of family and culture. These child protection concepts, which are often framed as consistent with or even necessary to attain children’s human rights, implicitly embed colonial understandings and values with respect to family and community relations. An acknowledgment of the role of law in structuring relationships is necessary for the human rights of Indigenous children to be upheld. We argue that a relational and distributional conceptualisation of these rights can help to clarify how the law can contribute to strengthening, rather than undermining, Aboriginal and Torres Strait Islander family and community relationships. Full article
(This article belongs to the Special Issue Self Determination in First Peoples Child Protection)
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