‘I thought people would be mean and shout.’ Introducing the Hobbema Community Cadet Corps: a response to youth gang involvement?

Abstract

Hobbema, Alberta, Canada is a community comprised of four First Nations. As with many of Canada's Aboriginal communities, Hobbema's population is young. High rates of socio-economic disadvantage, violence, family dysfunction, and substance abuse are linked to colonization, residential school policies, and discrimination. Crime rates, including gang-related crime in the area, are disproportionately high. In 2005 two police officers created the Hobbema Community Cadet Corps, a program which offers youth a pro-social alternative to criminal activity and gang involvement. The program provides youth with the opportunity to learn the value of group identity, discipline, and camaraderie. It also provides opportunities for recreational activities and travel otherwise unavailable to many in this impoverished area. This paper provides a description of the HCCCP, an overview of its activities and structure, and situates it within the crime prevention through social development framework which emphasizes the importance of building protective factors and reducing risk factors surrounding youth. Finally, a preliminary evaluation which highlights some of the challenges faced by program instructors is offered. The authors caution against relying solely on individualizing imperatives in attempts to deal with social structural issues of the types faced by citizens in Hobbema.

Keywords:

• crime
• gangs
• identity
• risk
• social class

Notes

1. Sanderson, co-author of this paper, participated in the Jamaica trip as a volunteer adult chaperone, along with parents, and an Elder from the community.

2. In 1857, the Canadian Government passed the Gradual Civilization Act which aimed to assimilate First Nations peoples. One aspect of the Act was government funding of residential schools, schools operated by the Roman Catholic, Anglican, United, and Presbyterian churches until the middle of the twentieth century. Ripped from their homes, generations of First Nations children were forced to give up their language, culture and families; many were subject to emotional, physical and sexual abuse. Many First Nations adults continue to live traumatized lives as a result of the atrocity. Readers unfamiliar with the history of Aboriginal peoples in Canada and the implications for issues faced by this population today are encouraged to visit the following websites for more information: www.ainc-inac.gc.ca/ap/rrc-eng.asp (Royal Commission Report on Aboriginal Peoples); www.cbc.ca/canada/story/2008/06/11/pm-statement.html (Prime Minister Harper's statement of apology); www.ahf.ca/pages/download/28_41 (Aboriginal Healing Foundation report titled ‘Historic Trauma and Aboriginal Healing’). See also Martel and Brassard (2008).

3. A detailed discussion of the advantages and disadvantages of various methods of collecting crime data is beyond the scope of this paper. For more on this topic please refer to Chapter 2 in Adler et al. (2009) and Chapter 3 in Siegel, and McCormick (2006).

4. Program instructors have been given pseudonyms.

5. The two leaders make significant efforts to include cultural components such as smudging and drumming into events and celebrations. By doing so, they expose themselves to potential criticism if cultural practices are not conducted properly.

6. Financial support from the bands has been inconsistent and problematic. Despite promises to pay for cadet uniforms, one of the bands has not provided funding for 2.5 years. As a result, the cadets from that reserve do not have uniforms. Their participation in community events is limited to informal activities. Bands have also been negligent by agreeing to pay for busing and then failing to provide the transportation which has resulted in several cadet practices being canceled. In some instances when buses have been canceled for ‘political’ reasons, cadets, intent on attending practices, have walked the 10 kilometers to the drill hall.