"Prepared for The Aboriginal Healing Foundation By Dr. John H. Hylton With the Assistance of: Murray Bird, Nicole Eddy, Heather Sinclair, Heather Stenerson".
Includes bibliographical references.
"Between 20 % and 25 % of convicted sexual offenders in Canada are Aboriginal. As with non-Aboriginal offenders, those who have been convicted are the tip of the ice berg. While precise numbers are not available, there may be as many as 150,000 Aboriginal sex offenders in Canada." -- Executive Summary, p. i.
"This report is about Aboriginal sexual offending in Canada. The incidence of Aboriginal sexual offending is examined, trends over recent years are reviewed, current prevention, treatment, rehabilitation and healing approaches are analyzed, and gaps in current services are enumerated. In the final chapter, we present a strategic framework for addressing Aboriginal sexual offending in Canada. At the outset, we wish to locate current issues about Aboriginal sexual offending in their proper historical context. For this reason, we take the opportunity in this introductory chapter to discuss sexuality in traditional Aboriginal societies, as well as the impact that colonization has on age-old Aboriginal practices and beliefs. We believe the disruption of traditional beliefs and practices, including the harm brought about by residential schools has in no small part been responsible for creating the social economic and political conditions that account for high levels of sexual abuse in many Aboriginal communities today." -- Chapter 1, p. 1.
Contents include chapter "Sexual Abuse and the Legacy of Residential Schools".
Contents: Executive Summary -- Acknowledgements -- Sexual Abuse and the Legacy of Residential Schools -- Aboriginal People and the Justice System -- Aboriginal Sexual Offending -- Strategies for Addressing Aboriginal Offending -- The Treatment of Sexual Offenders -- A Strategic Framework for Addressing Aboriginal Sexual Offending -- Appendix A: Program Profiles, Sex Offender Treatment Programs -- B: Crime and Sexual Offending in Canada.
"Insofar as we know the Diocese of Algoma is the only diocese in the Anglican Church which has enacted a canon with respect to procedures for dealing with sexual harassment (passed by the Diocesan Synod, June, 1993) and because they have formalized it to this extent we felt it might be useful to include it as another model which might be considered by other dioceses and churches."
1. expresses deep concern about the frequency of domestic violence and the sexual abuse of children;
2. asks Christian leaders to be explicit about the sinfulness of violence and sexual abuse whether of children or adults, and to devise means of providing support for the victims and perpetrators of such exploitation to enable them to break the cycle of abuse;
3. reaffirms the traditional biblical teaching on the value of the human person who, being made in the image of God, is neither to be exploited nor abused. CARRIED WITHOUT DEBATE Act 76
"We were asked to propose ways and means to deal effectively with the results of the sexual scandals that have affected our Church, and ways and means to prevent recurrences of sexual abuse of children. Our Christian faith teaches us that hope and life can arise out of pain and suffering. .... Our Church will not move 'from death to life' in dealing with sexual abuse without profound and radical change -- change that reflects a genuine search for truth, dedication to a Church of service, community renewal, and indestructible hope. ... We believe that we have discerned a new spirit and an array of means that point to a shining hope on the horizon and will ensure the triumph of life. These convictions, rooted in our faith, encouraged us to title our report: 'From Pain to Hope'." -- Foreword.
Contents: Dedication -- Foreword -- Acknowledgements -- Mandate of the Committee -- History of the Committee -- Glossary -- Perspectives on the Mandate -- Recommendations -- Conclusion -- Appendix 1: Biographical Notes on the Committee Members -- Appendix 2: Diocesan Protocol -- Appendix 3: The Canonical Preliminary Inquiry -- Appendix 4: The Administrative procedures and the Canonical Criminal Trial -- Appendix 5: The Formation of Candidates for the Priesthood -- Appendix 6: Privilege and Confidentiality -- Appendix 7: Media Relations -- Appendix 8: Child Sexual Abuse by a Priest or Religious (Spiritual and Religious Issues) -- Appendix 9: Services in Sexual Behaviour Clinics.
Colophon: Printed in Canada by Beauregard Printers.
In early October 2017 the 'New York Times' published a story about Harvey Weinstein history of alleged sexual misconduct in the film industry. "On social media, the #MeToo movement, founded in 2006 by activist Tarana Burke, has come to dominate the cultural conversation around sexual violence. The hashtag has been used by many -- mainly women -- to share personal stories and call attention to the endemic, widespread nature of sexual #ChurchToo in religious communities. 'I'm seeing #MeToo as a positive', says Mary Wells, a social worker, counsellor and consultant. Wells helped write the sexual misconduct policy for the diocese of Toronto in 1992, recently completed a Canada-wide review of diocesan harassment and abuse policies, and represents the national church in the Anglican Communion Safe Church Commission" (p. 2). "In the 1970s, Wells recalls that another cultural sea change happened: awareness and acknowledgement of child sexual abuse" (p. 2). "[I]t was not until a scandal in the late '70s and '80s involving the sexual and physical abuse of children in the Mount Cashel Orphanage, run by the Irish Christian Brothers in Newfoundland, that 'an outcry began demanding that churches address the possibility of abuse within their own walls'" (p. 2). "'Sexual abuse is about abuse of power', says Wells. 'So if you can bring it in front of the justice system, it levels the playing field'" (p. 2). "How the church deals with sexual misconduct is complicated by Christianity's emphasis on forgiveness. 'You still see it today, that people are pressured into, "Well, shouldn't you forgive him ? Aren't we a forgiving people ?"' says Wells" (p. 2). "There are several areas where the church can improve its policies, says Wells. She would like to see a national policy that would restrict clergy from transferring between dioceses without any communication, preventing predators from simply seeking a new position. The issue is addressed in some diocesan policies, she says, it is 'not addressed as a policy of the church'. Wells says that while most dioceses have a sexual misconduct policy, some need to be updated" (p. 2, 11).
"I am writing concerning the review by Lorraine Williams of the book, 'Anatomy of a Nightmare: The Failure of Society in Dealing with Child Sexual Abuse' by Martin Kendrick (Churchman, September 1988). I am a victim of familial sexual abuse throughout most of my childhood and early adolescence. Because I have received a less than sympathetic hearing from relatives, I must ask that my name be withheld for my protection". "Zeroing in, as this book does, one cases of 'Satanism. ritual murders and perversions too gross to be imagined', does what it is supposed to do: inspire disbelief and divert attention from the cases where children are forced to masturbate their abusers, are molested, and raped. Sadly, these crimes happen more often than society is prepared to believe. The children thus abused are frequently those who run away from home, and at so young an age they are easy prey for drug pushers and pimps". "In this century child victims of their own fathers or members of their families still provide fodder for prostitution, a service used extensively in this country ... and a $3 billion international porn market".