Thank you. I'll try to be as succinct and brief as I can so that everyone gets their time.
Colleagues on the video conference, Madam Chair, distinguished members of the Standing Committee on the Status of Women, thank you for the opportunity to present on what we consider to be a very serious issue.
I wish to also acknowledge the traditional lands of the Algonquin nation where we are meeting today.
For your edification, my name is Jeff Cyr. I'm a Métis from Manitoba and the executive director of the National Association of Friendship Centres. This is my first appearance in front of your committee. As such, I'll provide some background as to who we are as an organization, what we do, and why that's relevant to the issue at hand.
The National Association of Friendship Centres is a national aboriginal organization comprised of 119 friendship centres across the country, from coast to coast to coast. That includes seven provincial and territorial organizations.
The early history of the friendship centre movement in Canada is found in the cities of Toronto, Winnipeg, and Vancouver. It was started in the 1950s, by aboriginal people, for aboriginal people. The history and evolution of the friendship centre movement is reflective of the modern history of aboriginal people in Canada. Our history is one of continual growth and continual expansion as we seek to meet the health, social, economic, safety, educational, and transitional needs of first nations, Métis, and Inuit peoples in the urban centres of this country.
For over 60 years we've been front and centre in assisting aboriginal people to become fully acquainted with urban life, maintain their culture as an anchor, and utilize services available to them as they adjust to life in the city.
Friendship centres not only provide invaluable services to urban aboriginal people who utilize these programs; the movement also provides employment. There are currently 2,600 people employed through friendship centres, and 72% of them are women. We are also community anchors and we're hubs for social innovation in urban centres.
In my notes I have a list of programs and services that we provide. I'm going to be very brief with this: prenatal, healthy babies, head start, youth care, housing, mental health and wellness, diabetes, drug and alcohol, youth programs, employment services, and on and on. Issues of violence and youth at risk for sexual exploitation and crimes are also areas of high priority for our movement, along with protecting women and children from harm and family violence.
While friendship centres have had long-term success in offering and delivering these vital services, there are many challenges that we confront. Some are forced by demographic realities while others pertain to organizational capacities. As you know, the urban aboriginal population in Canada continues to increase. In 1996 it was 47%. In 2006 it was 54%. Today it is over 60%. In some metropolitan areas, over 80% of the population lives in urban areas. Of course, that population is overwhelmingly young, under the age of 25.
These demographic realities place strong pressures on the human and fiscal capacities of our centres. We can talk later about how our centres are funded, if it comes up in questions. I'm going to move on so that we can get to the point. Throughout our history, friendship centres have been places that aboriginal peoples seek out as they move to urban areas for a variety of reasons.
Now we come to the issue at hand: matrimonial real property and its effects. It is abundantly clear that MRP is a serious issue, a serious human rights issue, and it needs to be dealt with. When women and children leave their community as a result of these issues, where do they go? Where do you think they go? On the whole, they end up in cities. They look for services, and they end up at the friendship centre door.
As the National Association of Friendship Centres, we need there to be awareness of the social complexities of these issues that have been wrought in the off-reserve environment. The presentation earlier today by AFN and the other presenter spoke to some of those social complexities.
I want to commend, first of all, the lands modernization unit of Aboriginal Affairs, who approached us to discuss this issue well over a year ago—not on a legal basis but on a service basis, because what we're talking about is people's lives—on who helps those affected while the legal realm gets sorted out.
With very limited funding, we as an organization created a searchable online database that provides information on over 6,000 service agencies, aboriginal and non-aboriginal alike, where our friendship centres are located. It includes contact information on programs and services related to health, housing, education, justice, culture, child care, community support, and government support.
We created this database as a means of providing information directly into the hands of aboriginal people, and in particular first nation women, who need this information for their transition from reserve to a city. This website, which will be launched later this month, is called New Journeys, and other than the thousands of service organizations and agencies it lists, the site also contains transitional planning guides for women, students, and families. There are safety features on the site that include an erasable search history to safeguard women who may be experiencing domestic violence and are making plans to relocate to a city.
This project began in 2011 when we did an environmental scan and some research. There are a few things we learned during that process. Aboriginal people are likely to face multiple barriers when they first arrive in the city, including poverty, lack of education, unemployment, lack of adequate housing, racism, and a sense of social exclusion.
Many will face difficulties navigating multiple systems in jurisdictions while attempting to locate programs and services. Easy access to services upon arrival in the city is essential to ensuring a good transition, however some aboriginal people are unaware of available programs and services. Moreover, agencies are also often unaware of available services.
There was a need for a system to address the immediate transition issues of newcomers to ensure that their adjustment to city life is a positive one. There are only a handful of organizations that offer services that are specific to supporting aboriginal people who are newcomers to the city. There was a need for collaboration between first nations and urban aboriginal organizations in program delivery, and such cooperation will result in a more seamless transition to city life.
I want to draw the attention of the members of this committee to the reality of how socially complex issues such as MRP play out on the ground, and to who supports those who need help. I believe we need to engage and support organizations such as ours, and friendship centres, in a more robust manner to be that bridge between emerging issues and innovative solutions. It serves Canada better to do so.
Right now we have created a set of tools. We have taken a nickel and stretched it to make a dollar, which is really what we're good at actually. But eventually we'll need to look behind the veil and we'll ask: how are we supporting aboriginal women in Canada in the long term?
Changes to matrimonial real property and the legal infrastructure in Canada are, in my opinion, long overdue. As Canada's largest aboriginal service infrastructure, the friendship centre movement will continue to be central in addressing issues related to MRP and be that vital resource to women and children relocating to urban areas.
But it goes beyond legislation. We need your assistance, we need your deep engagement, we need your recognition of our services and our partnerships, and we need to move beyond project-driven funding and build real capacity in our organizations.
This is an added comment to my notes. This is incredibly important. When we bring in pieces of legislation, they have far-reaching implications. That won't be done within one year. When people are seeking services, they're going to seek them in the urban environment and they'll be at our door, and we won't necessarily have the resources to answer all those questions. We can't do it on a project-driven basis, it's too difficult.
I'm going to cut my comments short.
Thank you, meegwetch, to all of you for your attention. I look forward to more dialogue on issues affecting urban aboriginal life.