Cultural Event and Reflection Assignment PDF

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Summary

This paper was divided into two parts:
1. A short essay describing and defining an Aboriginal Approach to Social work containing the 4 principles of Aboriginal social work.
2. Attend or watch an Indigenous cultural event, and reflect on how the above principles were embedded within the e...

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Assignment 1: Cultural Event Paper and Reflection

Laura Lamarre School of Indigenous Relations ISWK 2315EL: The Helping Relationship in Indigenous Social Work Professor A. Johnson November 23rd, 2020

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Part One: An Aboriginal Approach to Social Work It is difficult to establish an all-encompassing; one-size fits all approach to Aboriginal social work. According to the article, Social Work and Aboriginal People, two factors contribute to this difficulty. First, First Nations of Canada are diverse peoples in their languages, traditions and cultures, as well as their healing and helping approaches. This diversity makes it impossible to provide a uniform approach to Aboriginal social work. Secondly, the impact of colonial policies and practices, including the Indian Act, Reserve System, Residential School System and enactment of Provincial Laws of Application, has created an atmosphere of mistrust and aversion towards those in the helping profession, including social work (Hicks, 2002, pg. 170). An Aboriginal approach to social work needs to be flexible, incorporate the diverse healing and helping practices of each First Nation Community, be structured around Aboriginal needs, and return power to Aboriginal people and communities (Hicks, 2002, pg. 171). Although diverse healing practices, individual needs and Aboriginal control are essential to an Aboriginal approach, it does not mean that it is void of western social work influence. Instead, an Aboriginal approach should integrate Western social work practices and standards. Furthermore, an Aboriginal approach to social work must encompass four essential principles: distinct worldview, impact of colonialism, cultural knowledge and traditions, and empowerment. These principles are to be practiced simultaneously with an adherence to a holistic approach, belief in equality, Aboriginal self-control and a respect for diversity (Hicks, 2002, pg. 171). This paper will examine the four key principles of an Aboriginal approach to social work practice.

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The first principle of an Aboriginal approach to social work is distinct worldview. Aboriginal people are diverse. Prior to the arrival of the Europeans, Aboriginal people numbered from five hundred thousand to two million, and had established a wide variety of lifestyles, which were “complex and differed from one community to the next” (Turner & Turner, 2009, pg. 96). “Each Aboriginal community [had] its own unique social structure, traditions, culture…and languages” (Turner, 2009, pg. 96). Across Canada, there are approximately fifty Aboriginal languages spoken, eleven main language groups, and several dialects (Hicks, 2002, pg. 160). The diversity of First Nations of Canada extends beyond language and cultures, to include ways of thinking and viewing the world (Turner, 2009, pg. 96). “Aboriginal peoples do not have a single worldview or philosophy”(Hicks, 2002, pg. 171), yet share similar guiding thoughts and values, reflective of the principles and traditional values, and the way Aboriginal peoples see themselves in relation to the world (Government of Albert, n.d., pg.11). Aboriginal cultures focus on a holistic understanding of the whole, where everything and everyone is connected, land is sacred, community and relationships are valued, and time is cyclical (Indigenous Corporate Training Inc., 2020). While there is no singular Aboriginal worldview, there are stark and fundamental differences between Western Euro-Canadian and Aboriginal Worldviews. Unlike the Aboriginal worldviews, the Western worldview places value on individualism, independence, achievement of goals, and attainment of success. Additionally, land and resources are seen as available for development and extraction for the benefit of humans, and time is understood as linear (Indigenous Corporate Training Inc., 2020). Acknowledgment of the diversity of Aboriginal peoples and their worldviews makes an Aboriginal approach to social work encourages helpers to be flexible and open to learning and utilizing diverse healing and helping approaches, and understanding that helping practices need to be specific to the individuals and communities.

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The analysis of the impact of colonialism is the second key principle to an Aboriginal approach to social work (Hicks, 2002, pg. 171). Colonization has had profoundly negative and lasting consequences on the lives of Aboriginal peoples living in Canada, and can be understood through the policies and practices aimed at assimilation and control. The initial relationship between Aboriginal peoples and Europeans was initially “harmonious and mutually advantageous” (Hicks, 2002, pg. 162). Aboriginal people served as partners in exploration, brought their economic skills and abilities into the Euro-Canadian fur trade economy, taught Europeans how to survive in the harsh new environment (Heinonen, 2010, pg. 248), and were military allies (Hicks, 2002, pg. 162) . However, this relationship shifted from one of partnerships to hindrance as European colonization expanded westward. Aboriginal occupied lands were wanted for agricultural and estate for new comers, making once allies, now “the Indian problem” (Hick, 2002, pg. 162). The solution to this problem came in the form of land cession treaties and assimilations policies. The Indian Act defined who was considered ‘Indian’, and granted the government control over almost every aspect of Aboriginal people’s lives (Hicks, 2002, pg. 163). Furthermore, the Indian Act established the reserve system, placing Aboriginal peoples on “often less valuable land and… outside the traditional territory of the particular First Nations” (Wilson, 2018, pg. 42). Next, the Residential School System saw the removal of Aboriginal children from their communities for extended periods. Schools attempted to assimilate children through the prohibition of culture and language, and the compulsory teaching of European religion, beliefs and values (Hicks, 2002, pg. 165). In short, “Colonialism amounted to nothing less than an attempt to completely subjugate the Aboriginal peoples” (Hicks, 2002, pg. 161). When practicing an Aboriginal approach to social work, it is imperative to understand the combination of government policy and action in order to recognize how it “has

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greatly contributed to the current situation in Aboriginal communities” (Hicks, 2002, pg. 171). Chronic issues such as low income, high reliance on social assistance, high unemployment rates, alcohol and drug addiction, family violence, increased incarceration rates, and rising suicide and suicide attempts, are linked to the loss of language and culture instigated by assimilation policies and practices (Hicks, 2002, pg. 171). “The recognition and analysis of colonialism will assist social workers’ in framing problems, in recognizing solutions that emphasize self-determination, and in seeing the importance of the reclamation of Aboriginal culture and identity in the social work process.” (Hicks, 2002 172). Furthermore, this principle allows social workers, especially those from outside of the community, to recognize that western perceptions of family, community and social obligations do not necessarily apply to Aboriginal communities (Hicks, 2002, pg 172), guiding a culturally sensitive and aware social work practice. The third principle of Aboriginal approach to social work is cultural knowledge and traditions. This principle emphasizes an awareness of and reflection on common aspects of culture and identity (Hicks, 2002, pg. 172). Examination of one’s history, culture and traditions, allows Aboriginal peoples to “dispel conventional views of Aboriginal reality flowing from colonialism… [and] begin to see the underlying causes of their individual problems” (Hicks, 2002, pg. 173). As mentioned previously, there is great diversity across culture, traditions, language and worldviews of Aboriginal peoples, extending to their healing and helping practices and approaches. Differences also exist between the extents to which individuals identify with traditional Aboriginal culture, therefore affecting the amount of reclaiming of one’s culture that will assist in the practice of social work. “Some may adhere to the teaching of elders and follow traditional ways, while others may not (Hicks, 2002, pg. 173). An Aboriginal approach to social work, in many cases, will combine traditional healing techniques and teachings with non-

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traditional methods, highlighted at the Strong Earth Woman Lodge in Manitoba. Strong Earth combines crisis intervention techniques with Aboriginal spirituality and traditional teachings, such as holistic healing of the whole person, fasting, sweat lodges, and sacred song and dance. Furthermore, the lodge offers a place for women to heal from the traumas inflicted by colonialism as well as explore their culture (Hicks, 2002, pg. 173). Community healing centers also combine traditional and non-traditional practices to meet the needs of Aboriginal communities. The use of elders, traditional healers, community health representatives, as well as social workers, therapists and doctors, provide a holistic approach to healing (Hicks, 2002, pg. 176). The fourth and final principle of an Aboriginal social work approach is empowerment. “In the context of social work, Aboriginal empowerment emphasizes the involvement of community members promoting self-determination and social change (Hicks, 2002, pg. 173). Additionally, empowerment means that services be defined by the needs and situation of the person seeking help (Hicks, 2002, pg. 174). The principle is illustrated in the case of the Innu of Davis Inlet in Labrador, which for decades was plagued by serious youth substance abuse and suicide. In 2000, it was reported that at least 30 children were sniffing gas in a community of 1200 residents (Hicks, 2002, pg. 169). “The historical legacy of government policy characterized by colonization and assimilation had left the community without opportunities or prospects” (Hicks, 2002, pg. 169). Chief Tshakapesh “stressed the need to involve Innu members in finding the necessary long-term solutions to the problems of substance abuse and suicide among their children” (Hick, 2002, pg 173). In November 2000, Davis Inlet took the unprecedented step of asking the Canadian federal government to step in and assist with their addiction crisis (Davis Inlet, 2020) since reserve police and social workers had no authority to place children in

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treatment (Hicks, 2002, pg 173). The community’s cry for help resulted in 35 Innu children from Davis Inlet being taken to the former Grace Hospital in St. John's, to receive treatment for gas sniffing in 2001 (Davis Inlet, 2020). Empowerment as a principle of Aboriginal social work is important because it allows for people and communities to gain control of their specific circumstances achieve their own goals, as well as increase their capacity to help themselves and others. Cultural Event The cultural event chosen was the Third Annual Metis Cultural Days Event, broadcast on September 18, 2020. The Metis Cultural Day’s Event was offered by the Central Urban Métis Federation Incorporated (CUMFI), a non-profit organization founded in 1993 by a group of Métis living in the City of Saskatoon, Saskatchewan. Over the past 14 years, CUMFI has grown to nearly 6000 registered members, and aims to provide a platform for Métis people to have their voice heard at the municipal level, promote Metis heritage and cultural, as well as the economic, educational and social well-being of the Métis community in Saskatoon (Central Urban Metis Federation Inc., 2008). Due to the unprecedented times we are experiencing, I was unable to make personal contacts, but did spend time learning about the CUMFI organization and the programs they provide. These programs include the Coming Home Program, designed for parents who require intensive support in order to have their children returned to their care or to maintain their children in their care; Aunties Place, a 5-suite home that provides a safe and temporary home that provides emergent care for apprehended children. CUMFI also provides grief loss and counselling, weekly heritage Michif words, genealogy services, as well as cooking and catering. CUMFI works in collaboration with the First Nation and Metis Health Council, and

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the Saskatchewan Catholic and Public School Boards (Central Urban Metis Federation Inc, 2008). Four Principles of Aboriginal Social Work in Relation to the Cultural Event Distinct Aboriginal Worldview: As mentioned previously, there is no singular Aboriginal worldview, yet shared aspects including, interconnectedness and the importance and value of community and relationships (Indigenous Corporate Training Inc., 2020). The connections between people and the value of community and relationships was visible throughout the entirety of this event. This event connected Metis people from across Canada, in celebration of the unique and vibrant Metis culture, building and fostering a sense of community from coast to coast. Additionally, this event included and spoke to the importance of community beyond Metis people. The Mayor, Charlie Clarke, of Saskatoon spoke to the importance of the interconnectedness between Metis and nonMetis people as a means to strengthen the global community. Clarke stated, “[this event] has brought people together…reconnected everyone to the rich Metis culture across the city, province and country” and that it was important to treat one another as relatives in pursuit of stronger, more connected society (Bang Up Productions, 2020). Saskatoon Police Chief, Troy Cooper, also addressed both Metis and non-Metis, speaking to the significance of being a part of a larger family, regardless of your heritage, being connected to one another builds a place of support, as well as fosters understanding and empathy among and towards all people. Senator Elder Nora Cummings, in her opening prayer, also asked the Creator to watch over all the people, Metis and non-Metis (Bang Up Productions, 2020). Impact of Colonialism:

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The impact of colonialism was addressed subtly within this event through the Metis National Anthem and the brief mention of a follow up educational resource. The event opened with the signing of the Metis National Anthem. The anthem opens with the lyrics:

As the white man journeyed westward to the land of the Indian/ A new race was created, a new nation rose up strong/ Hardship as its destiny, and its curse to not belong. (Metis Nation of Alberta, 2020).

These lyrics tell the story of how the Metis peoples were born, and how they have struggled to be recognized as neither European or as distinct Aboriginal people in Canada (Turner & Turner, 2009, pg. 95). The anthem continues saying:

And despite their valiant effort, to defend what they believe/ When at last the battle ended, they were only left to grieve. (Metis Nation of Alberta, 2020). The anthem is a powerful reminder of how the Metis, like other Indigenous groups, have suffered, experienced rejection and struggled with their unique legacy. Another way that this event attempted to confront the impact of colonialism was through educational resources Although not part of the event, due to the mode of delivery, a separate educational resource was developed by CUMFI, in addition to the virtual event. The resource was designed to reach the children who would usually attend the event in person, to inform them about the traditions, spirituality, and knowledge, which was lost during colonialism. The resource, available to parents and educators, includes stories from elders and language components.

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Cultural Knowledge and Traditions:

The unique and vibrant Metis culture and traditions were the foundation of this event. Fiddling was a major part of this event, displayed by individuals and fiddling groups. Footprints, an educational short, provided knowledge about the history of the fiddle and the importance in Metis culture. I learned that fiddles came with European settlers over 400 years ago, and adopted by the Metis people, whom fashioned them out of maple wood and birch bark. The fiddle was small enough for the Metis to travel with, and often overheard on trap lines. Fiddle music was a form of entertainment, a way of storytelling and passing down culture. The uneven or irregular beat that creates a bounce, lends to a rhythm that makes Metis fiddling and jigging unique. Fiddle performances included Nightlife fiddling band, JJ Lavalee, and Dean Smith. Another way the culture and traditions of the Metis was integrated into this event was Metis art. Metis art is important because it represents the unification of European and Metis cultures. Beading in particular, was a form of storytelling, which made this style of bead working unique. The beadwork often includes flowers, berries, and tendrils, all representing the Metis connection to the land. For the Metis, beading is not just an art form, but a means to teach patience, focus, connection, as well as promote good thoughts. Additionally, Parks Canada has collaborated with Metis artisans, and in Fort St. James, British Columbia, Metis artist are sharing their rich history, culture and stories with visitors to the fort. (Bang Up Productions, 2020). The entertainment and arts displayed how Metis cultural knowledge and traditions are still be practiced and passed down to new generations across Canada. Additionally, this event showcased how new generations of Metis are reclaiming their culture, including children’s jigging, and number of new artists, such as Joey Stylez, who is combining modern day rap with traditional Metis drumming.

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Empowerment:

According to Hicks, Aboriginal empowerment is based on the participation of community members in promoting self-determination and social change (Hicks, 2002, pg. 173). Using Hicks’ definition, empowerment defines this event from start to finish. To begin, the CUMFI centre created, organized and hosted this event. The CUMFI centre was developed by urban Metis who the recognized the needs of Métis people, such as the need to have their voices heard, promote Metis heritage and cultural, and support the economic, educational and social wellbeing of the Métis community in Saskatoon. The establishment of the CUMFI centre embodies the principle of empowerment, by enabling Urban Saskatoon Metis to overcome powerlessness and lack of influence, and to recognize and use their resources. This event was developed in the spirit of reconciliation, to promote the sharing of culture and cultural practices, foster appreciation and support of the Métis artistic and cultural life, and to increase understanding and appreciation of Métis Culture (Metis Cultural Days, 2020). From the hosts ‘to the presenters, this event displayed the collective appreciation of Metis culture, traditions, and talent from across Canada, building stronger and more confident individuals, as well as a stronger nationwide Metis community.

Part 2: Reflection Emotional:

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Prior to attending this virtual event, I honestly felt indifferent. I did not know what to expect, and put very little expectation on the event, since my experience with virtual events has left little to be desired. I set a date for myself to watch this event, without distraction, and as the date neared closer, I began to experience many different emotions and feelings. First, I initially would have described myself as being emotionally nervous as the date drew closer. Being of Metis descent and not knowing anything about my Metis heritage, culture or traditions, I was nervous and a little ashamed that I knew little to nothing about Metis culture. I wondered if I would be able to understand what was happening, understand references, or be able to relate in any way to this event. As I hit play, I quickly realized that it was not nervousness I was experiencing, but excitement. As a child, I remember listening to my grandfather, who was born and raised in the Hudson Bay area of...