I just want to highlight the fact that our law gives the power back to the community. The community will set their community standards, how they want their children served. It recognizes and affirms customary care, which means that a member of the child's extended family looks after that child while the parents do what they have to do to get well. It stops the court proceedings.
In Ontario, for up to two years, you can become a Crown ward. In my opinion, no institution should be in charge of a child, and that's what a Crown ward is.
We want to repatriate all our Crown wards back to their communities under our own Anishinabe law. We have a very respectful relationship with the Province of Ontario. We are negotiating a collaboration agreement with the Province of Ontario that respects the Anishinabe authority and respects our first nations. If you give too much power to children's aid societies, you have the situation we have in Manitoba where children's aid societies do whatever they want. There are no band reps in Manitoba.
You can do in vitro care to that unborn child. You can wrap services around the mom, as Native Child and Family Services of Toronto does, as some of our indigenous children's aid societies do. They support that mom as she's trying to deliver a healthy baby, instead of giving her a birth alert and saying they're going to just rip her child out of her arms after that child is born.
We are trying to make a difference in Ontario so that the very important connection between the spirit of that child and that mom is maintained. We respect that in Ontario, and I know all of the indigenous societies are trying to make sure that we support babies before they're even born and we wrap services around that mom. We connect them with the healthy babies healthy children program. In our communities, we have community well-being workers and family well-being workers.
All of that is important structure to respect the inherent right of that unborn child. We have to respect the spirit of every child and make sure they're connected to their family, their extended family and their community, even if they've never been there before. That's a right of that child to know where they come from and to know who their relatives are, and to have access to their anishinaabe-wiinzowin, which is their spirit name.