First Peoples Child & Family Review
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“Indigenous Self-Discovery: “Being Called to Witness””
No full textThis paper presents a reflective topical narrative in a style this author described in researching Irihapeti Ramsden (2003), an Ngai Tahupotiki (Maori) nursing instructor of Aotearoa (New Zealand). It is a reflection on the nature of Indigenous scholar’s inquiry, or what Irihapeti Ramsden recognized as an often melancholic journey of self-discovery. It is an attempt to understand how, where, and why colonization has reduced us to dependent remnants of the self-reliant and independent peoples our stories remember. We are collectively creating an alternative voice to colonial lies/myths and calling for the restoration of the human dignity stolen along with lands, resources and human rights. Irihapeti Ramsden (2003) used her own melancholic journey of self-discovery to re-ignite trust and reciprocity between people, and to bring the idea of Cultural Safety to colonial New Zealand, thereby establishing a splendid map for future generations of all spaces in need of decolonization. She was met with considerable resistance in her homeland as she raised awareness of the truth about abuses of power by colonial institutions and bureaucracies. By similarly nagging in often difficult processes of self-discovery Indigenous scholars everywhere are helping to unravel a global inheritance of colonial practice. Reconciliation will only be possible when citizens honour Indigenous people’s resistance, resentment and rebellion to European myths of conquest. Indigenous scholars are Being Called to Witness seven generations and to preserve the beauty and strength our ancestors wanted to protect. Our ancestors scarified a great deal, and we must wipe our tears, open our eyes, listen deeply, clear our throats, and raise our strong voices to bear witness to our ancestors’ prayers
“Islands of Safety: Restoring Dignity in Violence-Prevention Work with Indigenous Families”
No full textIslands of Safety is a model and process designed in conjunction with Métis Community Services in Victoria, B.C. Based on a focus of human dignity and resistance, safety knowledges of women and Indigenous peoples, Islands of Safety was created by Métis family therapist Cathy Richardson and developer of response-based therapy Allan Wade. The initial stages of project design, pilot project implementation were funded by the Law Foundation of B.C. Resembling family group conferencing on the surface but rooted in different philosophical terrain, the Islands of Safety process is based on the understanding that people resist violence and prefer respect
Inferiorizing Indigenous Communities and Intentional Colonial Poverty
No full textThis paper is a reflective topical autobiography of a man seasoned by thirty years of community and crisis work. It has been written to encourage Aboriginal peoples to reflect on their lives and share their lived-experiences with others so that we can work together to break the colonial spell that has held so many hostage to their past.Key Words: Indigenous Scholars, demystify, decolonize, colonialism, Cultural Safety
“Voice of an Elder: Zhaawonde - Dawn of a New Day”
No full textThis paper evolved, maybe ‘was birthed’ is an even better term given the circumstances, out of an engagement process that brought Gordon Shawanda and several university students together over an academic year. Gordon was invited to attend my Aboriginal Spirituality class at the University of Toronto in September 2009. He liked being there so much that he came each week, sitting through lectures, reading the materials, and participating with unerring grace in the many discussions over the entire year. We were all touched by his presence, his quiet dignity, and his deep interest in our academic learning and sharing experience. Gordon embodies what modern education is trying to get right, the bringing together of theory and practice, and the unveiling of the kind of humanity that can bring Indigenous Knowledge alive for all young people everywhere. Gordon was inspired by their enthusiastic receiving of his words to write down his story. This paper is his first real attempt to express the pain and healing he has experienced over his adulthood. I am honoured and humbled to (gently) edit this work for publication. This is a story that comes directly from the heart and soul of one man, but is the lived experience of many of our people who attended Indian Residential Schools in Canada. It is organized into four parts
“After This, Nothing Happened: Indigenous Academic Writing and Chickadee Peoples’ Words”
No full textCanadian Indigenous scholars valiantly search for stores of resilience and strength in contemporary Canada to demystify the tragic place of Indians in Canada. It is very much a journey of self-discovery and recovery of a positive identity and lost human dignity that allows the restoration of pride to succeed with the gifts Creation provides to Indigenous peoples. Cook- Lynn (2007) addresses this quest to locate safe places of connecting to those stories in her important work Anti-Indianism in Modern America: Voice from Tatekeya’s Earth, where she writes about the obligation of Indigenous scholars to project strong voices to people who “believe in the stereotypical assumption that Indians are ‘damned’.. vanished, or pathetic remnants of a race” and “let’s get rid of Indian reservations” or “let’s abrogate Indian treaties.” Instead of feeling inspired to find places of good will far too much energy is sapped escaping spaces of hate, indifference and inexcusable innocence. The cultural, historical and social confusion of a one-sided portrayal of Canadian colonization creates for researchers/witnesses at all levels of education huge gaps in understanding the unresolved pain and injury of Canada’s colonial past on Canada’s First Nations. Indigenous peoples are invisible in most areas of academic study, normally relegated to special programs like Aboriginal Studies as if Indigenous world-views, knowledge, culture and vision for Canada’s future required mere comma’s in course material that feel like “oh yea, then there are aboriginal people who feel” that stand for inclusion but feel like after thoughts only if a visible “Indian” finds a seat in the class. Indigenous students’ experience within the academy has is often a ‘Dickenish’ tale. It is a tale of two extremes; the best of times and the worst of times mostly simultaneously as each glorious lesson learned carries the lonely burden of responsibility to challenge the shame and humiliation of each racist, ignorant and arrogant colonial myth perpetuated. Like Oliver Twist we want more. This paper was conceived out of an invitation by Indigenous author Lee Maracle at the 2009 University of Toronto SAGE (Supporting Aboriginal Graduate Enhancement) writing retreat where Lee and the Cree Elder Pauline Shirt spun webs of stories to encourage Indigenous scholars to explore and express our survival of vicious, traumatic and intentional cultural upheavals.Thank you, Dr. Jean-Paul Restoule for your efforts to bring Cultural Safety to the University of Toronto
“Family Counselling as Decolonization: Exploring an Indigenous Social-Constructivist Approach in Clinical Practice”
No full textIn Canada, Indigenous peoples’ lives are shaped by relationships with their families. These relationships are defined by traditional Indigenous conceptions of connectedness with the earth, communities, and the many relations that occur within these contexts and are based on what is termed Indigenous ways of knowing. These relationships are also described through a concept of Western social constructivism. Social constructivism is an ideal mate for Indigenous ways of knowing in the practice of family counseling because it recognizes the importance of culture and context in understanding what occurs in human interactions when constructing knowledge based on this understanding. Indigenous ways of knowing have been of recent and growing interest to family mental health practitioners and policy makers who are seeking to support clients in decolonization processes. Family service providers who work in a Western social service or health care setting have an interest in exploring forms of sociocultural theory and practice, such as Indigenous ways of knowing, in order to address and further the practitioner-family interaction and to benefit both individuals and communities in a responsible and sustainable manner. Using current and historical literature, this article presents a summary of issues and guidelines for a hybrid approach that brings together Western and Indigenous approaches for family service workers (such as counselors, social workers, psychologists, and psychiatrists), and a set of guidelines for practical application. Implications of how these practices can positively impact and promote community mental health in the current climate of recovery from colonialism and cultural genocide are presented
“Using a Western-Based Survey to Assess Cultural Perspectives of Dene Mothers in Northern Manitoba”
No full textWith increasing numbers of immigrants entering Canada over the past several decades, educators have become more sensitive to the various genres of communication competence and discourse patterns within a given culture. This is especially true for the Aboriginal students struggling to acclimate into Western curricula. The purpose of this study was to explore Aboriginal mothers’ perspectives on language acquisition for their children. Thirty Dene speaking mothers from a northern first nation community were administered a survey in a face to face format. The survey was replicated in part from previous studies on language acquisition of cultural groups in Canada. This paper will describe the challenges in trying to adapt such a survey, including issues of administration, translation, and survey validity and reliability. Challenges in adhering to Western research standards while displaying cultural sensitivity to its participants by way of acknowledging the community’s indigenous knowledge and English as an alternative language (EAL) issues are discussed
“If We Show Them Will They Come? Attitudes of Native American Youth Towards Higher Education”
No full textIndigenous health research should reflect the needs and benefits of the participants and their community as well as academic and practitioner interests. The research relationship can be viewed as co-constructed by researchers, participants, and communities, but this nature often goes unrecognized because it is confined by the limits of Western epistemology. Dominant Western knowledge systems assume an objective reality or truth that does not support multiple or subjective realities, especially knowledge in which culture or context is important, such as in Indigenous ways of knowing. Alternatives and critiques of the current academic system of research could come from Native conceptualizations and philosophies, such as Indigenous ways of knowing and Indigenous protocols, which are increasingly becoming more prominent both Native and non-Native societies. This paper contains a narrative account by an Indigenous researcher of her personal experience of the significant events of her doctoral research, which examined the narratives of Native Canadian counselors’ understanding of traditional and contemporary mental health and healing. As a result of this narrative, it is understood that research with Indigenous communities requires a different paradigm than has been historically offered by academic researchers. Research methodologies employed in Native contexts must come from Indigenous values and philosophies for a number of important reasons and with consequences that impact both the practice of research itself and the general validity of research results. In conclusion, Indigenous ways of knowing can form a new basis for understanding contemporary health research with Indigenous peoples and contribute to the evolution of Indigenous academics and research methodologies in both Western academic and Native community contexts
“In Consideration of the Needs of Our Most Loving of Caregivers: Grandparenting Experiences in Manitoba First Nation Communities”
No full textGrandparents are valued in traditional and contemporary Aboriginal societies. In this paper we summarize traditional knowledge from Manitoba Aboriginal experiences, and we provide data from contemporary on-reserve grandmothers. Data for this study were collected in 2007 in 16 First nations Manitoba communities. Open-ended semi-structured in-person interviews were conducted in maternal-child centers that provide programs for developmental health for children and their parents (prenatal to age 6). Of the 100 people interviewed, ten of those were grandmothers, and their stories are analyzed in this paper. Results showed that grandmothers provided cultural transmission to subsequent generations, ensured child safety, provided acceptance and care for grandchildren, were challenged by inadequate and unsafe housing and communities, had difficulty proving educational supports for grandchildren, were supported by a network of kin, found community support inconsistent, needed to make a living, and needed more health supports. Implications for policy and research are given at the end of the paper