Today, I took an hour just for me and writing. Since we have had kids, finding time to write and read have been replaced with diapers, potty training, snacks, song and lots of love and laughter. Good trade off in my books.
My resolution is to find the time to do both. Thus why I am at MacDonald Island where they have a drop in child minding centre and library. As I'm doing research on reconciliation efforts across Canada, I started with a search which brought me to one of my favourite places in the region - the Indigenous Corner at the Wood Buffalo Regional Library. As an Indigenous woman, I often feel out of place. At the Indigenous Corner, surrounded by the words of so many amazing Indigenous writers, poets and artists, it is hard not to feel connected. Having a public space that has the resources for me to do reconciliation work and be a good parent is a privilege. Spaces and places that encourage connection for Indigenous people is one step to the end goal of belonging. For so many years, belonging has been out of reach for Indigenous people due to the public policy and government segregation practices. Corners, like the one at the Wood Buffalo Regional Library, that hold the truths of what transpired from the perspectives of Indigenous people, and is welcoming in its genuine design and authentic in feeling is a good example of a reconciled space. My hope is to see more spaces and places become authentically reconciled so many others can take the time they need in a comfortable space to write/think/draw/paint/sing their truths. Library book selections this week: Where the Pavement Ends by Marie Wadden, Unsettling the Settler Within by Paulette Regan and Residential Schools and Reconciliation by J.R. Miller.
1 Comment
11/19/2018 2 Comments #32: Listen more. Talk less.This one is hard for me. I love to fill a silent void with words. Tonight Ralph and I attended one of Wood Buffalo's Economic Development's sessions: Top 10 Mistake Entrepreneurs Make. Number ten resonated with me in particular, so many entrepreneurs fail because they are un-coachable. Whether in business or in life, the best thing you can do for yourself is to listen intently. In Indigenous societies, Elders are who first come to mind when it to life coaches. When a story may seem dull, it is important to listen. There is are lessons in those words. Whether you are working with Indigenous people or non-Indigenous people, if you are old or if you are young, we all could use a healthy dose of active listening. One of the best Elder protocols comes from Calgary. It talks from the perspective of knowledge keepers the important and power of storytelling. It is an honour to listen to these stories that have been passed down from generation to generation. One of my favourite quotes from the protocol explains how storytellings transforms our world and space. “Understand the expectation of that transformational change to allow your Elders as eminent scholars that time to transition their spirits to that space. Afford those Elders time for their own transformation- mentally, physically, emotionally, to do the work for Creator.” - Cindy Provost 11/4/2018 1 Comment #39: Gently counter racist or stereotypical comments with fact-based information whether you are at a party, the office, or the gym.I watched a recent video of a racist rant that occurred on an Edmonton bus and wanted to talk about how calling out racist or stereotypical comments is the first step to changing the world we live in. Before we take on how to counter racial based comments or jokes, let's come to an understanding of the nature of racism. We should be able to identify and analyze those practices which are racist, before we can effectively and appropriately combat racism. We each have different meanings when we use the word, and the consequent confusion, together with the strong feelings it usually provokes, can aggravate conflict. We use other words, too, like prejudice, culture and ethnicity, each with our own meanings implied. It is difficult, nearly impossible, to suggest a single simple definition of racism. Racism changes its form, as well as strength, over time and from place to place. It manifests itself in different forms in the world we live in today. Indeed, it is this changing quality of racism which makes it difficult to identify and challenge, and which helps make racism so contentious an issue today. For the purposes of this blog post, we use a four-dimensional approach to racism, separating out racial prejudice, racial discrimination, racist ideology and institutional racism. These dimensions are related to each other in complex ways, and one or more of them might be present in any particular situation. Racial Prejudism It can mean, literally, pre-judgment, making up one's mind about others, without sufficient information. It suggests both an unfounded or unreasonable judgment, and a feeling tone, usually (though not always) being against something. Racial prejudice refers to negative attitudes towards those classified on the basis of physical or cultural characteristics. First, people are identified as members of a group because of their physical appearance, culture or ethnic origin, real or supposed. Secondly, they are judged according to the presumed characteristics of that group. Racial Discrimination Prejudice and discrimination usually go hand in hand. Racial discrimination usually refers to behaviour which disadvantages people identified on the basis of their (real or supposed) membership of a racial or ethnic group. It is possible to discriminate without being prejudiced and vice versa. However, most attitudes, and prejudices, include a behaviour orientation or inclination to act in a certain way. And the stereotypes we hold affect the ways we respond to, and the expectations we have of, others. Language, including body language, changes depending on how we feel about the people we are with. Individual discriminatory behaviour therefore covers a whole range of actions, from refusing an Indigenous family rented accommodation, or through to the less conscious, but often as hurtful, shifts in expression, avoiding the seat next to someone different, or unknowingly using a derogatory label, like `Squaw", when in the company of an Indigenous person. For the video rant, I would consider that to be abject racial discrimination. Racist Ideology Racism as an ideology is a historical and social construct. It supports conventionally accepted versions of history and society. It loads our language and fills our images, although in an interactive process where we each put our personal stamp on the shaping. It reinforces the domination of particular cultural groups, whose norms and values it reflects. Thus racism as an ideology can also be seen as cultural racism. Institutional Racism Institutional racism refers to a pattern of distribution of social goods, including power, which regularly and systematically advantages some ethnic and racial groups and disadvantages others. It operates through key institutions: organized social arrangements through which social goods and services are distributed. These include the public service, the legal and medical systems, the education system. People working in these institutions hold expectations and beliefs which influence how they do their jobs, and how these institutions affect other people. Ok, now that we have a better understanding of the dimensions of "racism", now let's talk about how to address it before it escalates. There is a good visual to help how addressing racial comments and better yet attitudes and beliefs. The Discrimination/Violence Pyramid.
7/16/2018 0 Comments #20: Seven reasons why headdresses are not appropriate to wear (outside of Indigenous ceremony).
Life has been a bit on the busy side, so my reconciliation project took a break in April and May. I had the opportunity in that time to write for YMM Magazine about reconciliation in the region. I'd like to thank the YMM Magazine team for being so amazing to work with, their editorial staff were so easy to work with and kept me on schedule! I'm a much more efficient writer with reminders.
Find the article here. I hope it inspires some to consider what they can do to move reconciliation forward, even just a little bit. T-shirt, check. Selfie, check. Now to slightly stretch it out so I can wear it in public. I was drawn to the Strong, Resilient, Indigenous tshirts primarily because of the 2016 Wildfire. The Indigenous communities in this region were beyond resilient, resourceful and there for us. We evacuated to Fort McMurray First Nation #468, who within minutes of the first evacuation alarm had reached out offering shelter. You will hear similar stories in Fort McKay, Janvier, Fort Chipewyan and Conklin. Open doors and arms welcomed the exhausted residents of Fort McMurray, Saprae Creek and later Anzac for hours, days and in many cases weeks. I am so proud to be Indigenous, when times are beyond difficult, our resilience and strength shines the brightest of lights. Thank you to all of the First Nations, Metis and Rural communities. Never too late to be grateful. #woodbuffalostrong To order your own, go to Spreadshirt Recently, I was introduced to the Bigstone Empowerment Society, a group of members from my First Nation who have three big objectives: 1) Repatriate our Nation's artifacts; 2) Build resilience amongst our membership through language and cultural retention; and 3) Empower our Nation's young adults and youth, instilling an interest in future leadership. For so long I have felt on the periphery of Bigstone Cree Nation. My grandmother was Maggie Auger and my mosom was Harvey Gladue. However, as an off-reserve member, my only interaction has been when my health benefits have expired (Bigstone is the only First Nation in Alberta to bring their health benefits in house, so I'm not complaining about that, but just goes to show how complicit I have been in my civic duty). I am always so proud to tell people that I am a member of Bigstone Cree Nation. We are the largest First Nation in Treaty 8, one of the biggest land masses in Northern Alberta and have a long and proud history. Councillor Anderson's recent resignation letter from the Bigstone business holdings brought to light something I was completely unaware of: Bigstone has significant business holdings. While I agree with her stepping down, I have to ask, who will replace her?
I'd like to at least know the annual profit or loss of each of these business venture, whether or not they distributed dividends, essentially I'd just like to be informed. Those dividends should go to those in need (member households with single incomes, or members without incomes). The last membership meeting in early March was apparently really informative, but due to the snow storm I arrived late and had a very brief opportunity to speak with the remaining council members who were present. With another membership meeting being called in Wabasca for March 28th, I have to point out that the frequency of Band membership meetings is indicative of one thing, an upcoming election. So here is my commitment: next time, I'll be leaving earlier from Fort McMurray, next time, I'll be asking a lot of questions. Bigstone members - You should too! Everyone else - You should too! (with your own First Nation, Metis, Inuit or Canadian politicians!) Civic participation is defined as: individual and collective actions designed to identify and address issues of public concern. It can also be defined as citizens working together to make a change or difference in the community. In closing, thank you to the Bigstone Empowerment Society for providing a venue where those of us Nation members, the up and coming political, or social, or cultural, or entrepreneurship leaders:
When I was looking into background on this statue, I quickly realized that the statue was removed on February 4th. Which makes this post incrementally paseé, however the act of the removal is still being debated, so I'll throw my two cents into the ring. When I looked at the debates, a fundamental question arose: "do I consider the removal of the Cornwallis statue historical negationism or revisionism"? Negationism (denialism), is the illegitimate distortion of the historical record. It is often imprecisely referred to as historical revisionism, but that term also denotes a legitimate academic pursuit of re-interpretation of the historical record and questioning the accepted views. Negationism presents a re-interpretation of the moral meaning of the historical record (often negating the experience of the persecuted, shining a more positive light on the persecutor). For example, historical negationism is the denials that mass genocides had ever occurred, this has happened with three major historical atrocities: the Armenian genocide during World War I, the Holocaust and Japanese war crimes during World War II. Denying that these cataclysmic events ever took place is illegal in Canada, and is an assault on truth and understanding. Comprehension and memory of the past are crucial to how we understand ourselves, our society, and our goals for the future. Intentionally denying or distorting the historical record threatens communal understanding of how to safeguard democracy and individual rights. (Sound familiar? Cough... cough... Sen. Lynn Beyak). On the other hand, there is historical revisionism which is the re-interpretation of a historical record, based on new information, societal guilt or the evolution of philosophy. In the situation of the Cornwallis Statue, would it have been better to have clarified, re-done, or replaced it. I believe yes. Leaving something blank, with no explanation of why or something to recognize it was there and why it was taken. Case in point, the Berlin Wall went on a tour last year. Four pieces made their way to Jakarta to be apart of an art installation and share the universal message that accompanied the taking down of the berlin wall, that we are better together not apart. Perhaps Cornwallis could go on a tour as well? I'd welcome it here perhaps with different artistic interpretations? Then people would know why it was removed. The "why" is the important part, the "why" is how we change the world for the better. One of my go-to books for the history of Fort Chipewyan, the oldest settlement in Alberta, is Dr. Pat McCormack's Fort Chipewyan and the Shaping of Canadian History, 1788-1920s "We like to be free in this country". Fortunate to have had Dr. McCormack as my Indigenous Health professor in University, I first had got to see her passion for Fort Chipewyan and telling its history. More so, the people of Fort Chipewyan and how continuous Euro-Canadian settlement starting in 1788 impacted Indigenous societies in the area. The Indigenous societies themselves were made up of "highly diverse citizenry - culturally, ethnically, racially, and linguistically" (pg. 210) who stood up for their nationhood and "did not placidly accept" (pg. 210) Canadian colonialism. Fort Chipewyan had always been more than just a trading post and a transhipment point. From its earliest days, it has also been a local industrial centre, where craftsmen, some of them skilled tradesmen, and other residents manufactured items for post use and for sale to Aboriginal hunters. (pg. 133) It was also the social gathering centre for the North, tea dances (both Cree and Chipewyan) would bring people in, as well as the opportunity to play hand games. Ralph and I traveled to Fort Chipewyan a few weekends ago to see the winterfest handgames tournament. One of the judges, who's nickname was Blinky, explained that handgames are a way that people would settle their differences, sitting across from one another, communicating, in a jovial environment ultimately resulted in positive relations. Dr. McCormack describes them as a "display of group affiliations and intergroup boundaries within the broader social community". I'm not sure if she is suggesting that it:
Fort Chipewyan Winterfest 2018 I lean more toward the latter, akin to Blinky's explanation that handgames are a form of dispute resolution. In terms of traditional laws, there are many other examples all throughout Dr. McCormack's work. Having such an in-depth account told from the perspective of Indigenous people (allyship) is such a gift to developing a better understanding of Indigenous societies and how they have prevailed despite colonialism or capitalism. Very much looking forward to reading her other works:
Notes:
When working on or within the traditional territory of an Indigenous Nation (essentially everywhere) there is a respectful protocol to follow. The long struggle by Indigenous Nations for the simplest form of respect has been tough, but through it all this basic protocol has survived and thrived. An example I could most relate this to is the protocol that is expected in Asian business dealings. You wouldn't leave your international business relations to chance, so why would you do so with Indigenous Nations? Etiquette is important, not only in business but also in every day dealings. At the very least, I recommend that everyone get to know the appropriate greeting (either in advance or at first meeting). If you haven't had a chance in advance be sure to ask the appropriate greeting and go with what is told to you. The act of asking in itself is respectful. This past Friday, I had a wonderful lunch with a wonderful Dene Elder and he told me that Edlanet’e (which you may be introduced to) is a question (how are you?), so be prepared to respond to the response (Ɂasost’ıl’e sı̨). Another option is hóʔą (which means "welcome"). If you want to familiarize yourself with Indigenous greetings (especially the pronunciation), check out these amazing resources: Smart Phone Apps:
Athabasca Tribal Council - Cree App (google play & apple store) Cold Lake First Nation -Dene App (google play & apple store) Websites/FB Groups: Denesułiné Hedarúlden (Let's learn Denesułiné) Dene Language Learning #CreeSimonSays Cree Language Resources 2/25/2018 2 Comments #119: Look for and share the positive stories about Indigenous people, not just the negative ones.
Speaking of passing along positive stories. Make sure you congratulate or send positive thoughts to the following women:
Indspire 2018 Nicole Bourque-Bouchier Esquao Awards 2018 Corrie Flett Lisa Bourque Nancy Hollman National Youth Aboriginal Entrepreneur of the Year Awards 2017 Isabell Ringenoldus #87. That fish you are going to catch during this long weekend? Learn the Indigenous word for it and local teachings about it. While I didn't catch a fish I did make art with the scales from a whitefish. - Dene ᐊᑎᐦᑲᒣᐠ or atihkamek - Cree This amazing form of art is made possible by the unusual characteristics of the northern whitefish scale. To create these unique pieces, the scales are removed, cleaned and slowly dried. When dry, the scales curl in a manner suggestive of flower petals, although you could easily wet them again to make them flat. They are then applied in a three dimensional setting to a backdrop, in my case on a piece of canvas. Fish bones are often used to accent the artwork (guess where I have placed my fish bones). The scales can be used in their natural state (yellowish white), or dyed in various colours using regular dye such as Rit or food dye. Either way both forms keep this crystal like finish and reflect the light in the most beautiful way. To learn more about the traditional teachings about fish scale art, click here. Thank you so much to Athabasca Tribal Council for bringing in Nancy Hager, a wonderful teacher and Northern Tutchone Artist who walked us through the artisanal process. If you are looking to contact her check out her website: www.yukontraditionalart.com. 2/20/2018 0 Comments #88: Indigenous Hollywood #88. Did you know that two remarkably successful Hollywood films included Indigenous actors? Watch The Revenant’s Melaw Nakeh’ko and Wonder Woman’s Eugene Brave Rock. Indigenous actors are amazing. Although, I'd like to take a moment to recognize those behind the lens. Last night I had the opportunity to see Marvel's Black Panther. A phenomenal movie with incredible special effects. Those effects were the creation of Josh Samuels, a Haida from the St'langng 'Laanaas Clan from Yan Village, born in Masset B.C. His Haida name is GIN K'ALANG GAYAA (Good Artist). Some time after Graduating in 2005 from George M. Dawson Secondary, he moved to Vancouver to purse his dream of becoming an Animator. He attended Vancouver Institute is of Media Arts for two years and then went onto be contracted with various animation companies, before landing his dream job. Working for Method Studios who Marvel Studios contacted for the Black Panther Movie and was one of the lead Roto-Animators. Roto Artists trace the areas of live action frames where computer graphics will overlap or interact with live images. It is extremely detailed work and when you see Black Panther you will appreciate the micro-detailing. Another amazing Indigenous Film Movement is the Sundance’s Native American and Indigenous Program. As far as roles, indigenous actors and actresses—that is, the ones who actually get cast in substantial parts—have often been reduced to playing caricatures of themselves, as seen in recent stereotype-ridden flicks like The Ridiculous 6. But that isn’t the case at the 2018 Sundance Film Festival, where eight indigenous-made projects were showcased at the end of January this year. Check the program out below. 2/11/2018 0 Comments #62: Imagine living for six weeks on a hunger strike, with no sustenance but broth. To get a meeting with the prime minister. Hello, Chief Theresa Spence.With all the politically driven dialogue this weekend, I want to talk about hunger strikes and bring to attention the extreme effects that result from such a politically motivated choice. To be clear: I strongly discourage this form of protest.
One of the first recorded hunger strike is detailed in ancient Indian scriptures, which talk of the brother of the exiled King Rama using the threat of a fast to coax him into returning. He placed himself on a bundle of sacred grass at his feet and refused to budge. I'm not sure of his fate, but can't imagine that it ended well (If you know the account and more importantly the ending - please comment!). More contemporary and well known hunger strikes include:
Most adults need at least 1200 calories per day to keep your organs working at a functional level. At first when I looked at this particular act I asked myself if I were to diet for 6 weeks, would I have an idea of what Chief Spence went through? The answer is no. Chief Spence was ingesting around 200-300 calories per day by way of lemon water and fish broth. Even at 1200 calories per day, I wouldn't be facing the same symptomatic effects that she did. After two weeks on a hunger strike, I would have difficulty standing, suffer from severe dizziness, sluggishness, weakness, loss of coordination, low heart rate and have a constant chilled feeling. For longer strikes the risks become extreme, and would likely result in:
Dieting and especially extreme fasting needs to be seen for what it is, a form of self-harm. Unlike other protests, a hunger strike has no direct effect on the intended target. The protester suffers, not the person or institution protested against. The protester relies on the moral force of their actions, or the media coverage, to achieve their particular goal. However, if what they are protesting doesn't come to fruition, what then? I'm no dietician, and in probably the worst physical condition of my life to be honest, but even I know that risking organ failure and ultimately death is not worth media coverage or political gains. I realize that there are circumstances where hunger strikes may be the only available method of protest, especially within correctional institutions, however still hold the stance that a hunger strike should be the last resort for extremely dire situations, if not avoided completed. This morning, Ralph and I discussed over our breakfast the feeling of hopelessness in the process of reconciliation when it comes to Canada's legal system. While we are not related to the Boushie family, their injustice at losing one so young in such a way is felt by many, including us.
Like a lot of people, (although, clearly not enough), we are outraged by the continued failure of the justice system. Yesterday, it showed us that justice is targeted subjectively and wrongfully concentrated on those who are disadvantaged rather than those who are individually responsible for their actions. The public debate over the institutional racism of the Canadian justice system and their stigmatized victims is too narrow of a focus. Blaming the system, based upon historical racism, is not enough. In every circumstance, we should also be looking at those who are responsible for denying rights and justice in the now. I'm not normally one to encourage verbal lynching, but clearly specific individuals had a role and we need to be talking about their actions and what we can do to educate and bring to light the facts of this case. Since the murder occurred (and murder it was), an extremely concerning vote took place at the Saskatchewan Association of Rural Municipalities (SARM) convention. 93 per cent of delegates voted in favour of a resolution calling on its leaders to lobby the federal government for more relaxed self-defence laws. Lionel Story, deputy reeve of the Rural Municipality of Kindersley, which submitted the resolution, said it was not a response to Boushie’s death, but rather an effort to make would-be criminals “think twice” before trespassing on people’s property. We all see the message between the lines, the justification for vigilantism and violence. Relying on ordinary empathy, religious ideas, or moral common sense—particularly in our pluralistic and racially divided society—can take us only so far. Its our role then to actively address apathy and ignorance to blatant injustice. Votes, such as the one made in Saskatchewan by Rural Municipalities and the role that social media and reputable media sources, are leaps toward a very dark and violent future. "The power of the media to create and destroy fundamental human values comes with great responsibility. Those who control the media are accountable for its consequences.” (United Nations International Criminal Tribunal for Rwanda (ICTR)) In Rwanda, radio played a big part in sharing the message “go to work” as a call to kill the Tutsi and the Hutu who opposed the Rwandan regime. That an individual or group killed someone in response to the radio broadcasts or newspaper articles was not required to prove the incitement to genocide charge. How do we live in a world where self-defence is cited against the unknown. How do we justify murder when the gun was pointed, and whether the pin struck or not at the squeeze of a finger, it was pointed at someone's head. Someone's child. Someone who had a future. Global news (yes I just lambasted the media and now are using their investigative skills) shared a telling summary of the cases that have set the foundation for the Gerald Stanley's acquittal.
In no way am I suggesting that theft should go unpunished. However, it is not a reasonable justification of vigilantism and murder under the muse of property protection. Justifying murder as a punishment for theft, or the potential of theft, is where this jury is leading our society. In the book Proper Studies (1927) by Aldous Huxley he says that "facts do not cease to exist because they are ignored". We can only hope that an appeal will be granted and that this time the pin strike will fire and justice will prevail. We can only hope that we can find other solutions to prejudice and racism than violence. Update: Very good friends of ours brought up a good point with us after reading the post, one thing we didn't go into is the reason behind some of the aforementioned thefts, and the association with drugs and alcohol which is not necessarily race related. In these cases, it is likely that they fall under the drug associated crimes, under the term economic-related crimes. Economic-related are the case when an individual (or groups) commit a crime to fund a drug habit. I would argue that in general drug use and associated or pre-existing poverty is symptomatic of a broader problem in Canadian society that now crosses all backgrounds. Having spent part of my youth in Montreal, in a diverse community, Black History Month was not only social profit driven but was the foundation of my school's curriculum and activities. When we moved back to Athabasca, Alberta, nearby one of the oldest settlements of Oklahoma farmers our Social Studies teacher made sure that all of us knew of the rich history and perseverance of families who thrived as homesteaders and generational farmers. The history of Amber Valley is embedded in many lives around Northern Alberta. My mosom would tell me about the baseball games that would take place between Calling Lake and Amber Valley. Through sport, the Cree and Black communities turned from opponents on the field to friends at the dance hall; forming lifelong friendships, and whenever necessary allies. My support as an ally for the Black Lives Matter movement is to share this amazing documentary about Amber Valley (just a short 2.5 hours south of Fort McMurray). #2. Find your local reconciliation organization.
#3. If there isn’t one, consider joining together with others to start one. The region that we inhabit (the south central portion of Treaty 8 and unceded Metis territory) is filled with amazing organizations. While Edmonton has their own specific reconciliation organization, I've come to realize that every organization in our vast region is working towards reconciliation. Whether they are a non-Indigenous or Indigenous government, corporation, or individual, there is a spirit of reconciliation in all corners of the region. It feels like the momentum of reconciliation in our region is currently electric. For so long, the stick of failure has overshadowed the carrot of hope, in terms of genuine reconciliation. Those of us who have dedicated our professional and volunteer careers to a mutually beneficial relationship between Canada and original inhabitants, it has been an uphill push, slowed by intergenerational historic trauma and institutional racism. Only in the last few years has there been an nation-wide willingness both to speak and to hear personal truths. In my humble opinion, truth will unequivocally lead to healing, and healing will lead us all to reconciliation. We've all heard those naysayers who say that now the TRC sessions are complete, that we should get on with reconciliation and be done with it. While some see reconciliation as a process or an event, I prefer to see it as the space one would welcome one another to share one's truth. Which brings me to the Act of Reconciliation of seeking out a reconciliation organization. We don't need an organization to have a conversation, to listen intently, or to share one's story about how the system of colonialism has impacted us and our family members. It is the space between all of you and me, and between you and you and you. Our relationship, whatever that may consist of (friend, colleague, acquaintance) is at the centre of truth. Truth is the foundation upon which reconciliation, a new reciprocal and mutually beneficial Canada and Indigenous Nations will co-exist. Canada’s Indian Residential Schools Truth and Reconciliation Commission defines reconciliation in the following manner: “Reconciliation is an ongoing individual and collective process, and will require commitment from all those affected including First Nations, Inuit and Métis former Indian Residential School (IRS) students, their families, communities, religious entities, former school employees, government and the people of Canada. Reconciliation may occur between any of the above groups” (Indian Residential Schools Resolution Canada, 2006). Where does that leave us in regards to a specific organization, I don't believe we need one organization to instigate truth telling and reconciliation. From what I've seen so far, we are going down a positive path, creating space for truth and eventual reconciliation between many organizations and many individuals. Keep going! We will chance the world for the better, for everyone. 1/20/2018 1 Comment #54: Learn about how the child welfare system is failing Indigenous families. Write a letter to your elected representative asking for change.
In case we haven't had a chance to tell you, Ralph and I are looking to expand our little family of two humans and two dogs. In order to do so, we have a few options: adoption, foster to adoption and medical intervention. We are considering all possibilities, which meant learning a lot about the child welfare system in Alberta. While we learned about the system, we also learned some shocking facts:
If you are in anyway interested in opening your home, either as a foster home (where you need to do so with the complete understanding that the goal is to re-unite child with their parents or other family members - because that is the always the best place for kids to be), or as an adoptive home (where patience is a must), send me a message and I'll be glad to refer you. About the system. I don't believe that policy wording will be enough to change the course of the disproportional number of Indigenous children and youth in care. In my opinion policy follows law and we can keep changing the policy but in the end the law will still prevail. Then what was the point of all those edits and revisions other than to distract us from the foundation upon which the policies stand. So here it is and let me preface that I am not an expert in the fields of law or social work (so feel free to skewer at will). Should a transformation take place in the child welfare system that would positively impact Indigenous children and youth in care, the system as a whole needs to be replaced or integrated with Indigenous law. Indigenous laws or legal orders are alive and "may include relationships to the land, the spirit world, creation stories, customs, processes of deliberation and persuasion, codes of conduct, rules, teachings and axioms for living and governing." (White, 2016) I believe that law (how we conduct ourselves) is embedded in our languages and even if you don't speak our/your language it exists in a space we are unaware of when we communicate in other languages (also not a linguist). My letter to my elected officials of my First Nation and the province will recommend transformative action through two initial steps:
In the end it is about children, who are not to blame for their circumstances and would thrive in stable and loving homes, and their families who may not have the ability or are suffering from trauma, which doesn't diminish their love or bond with their child. Those of us who have the ability to positively impact both of their futures, should, whether it is sending a letter, or becoming a foster/adoptive home (hint hint). Update: A friend reached out to mention their positive experience with open adoption through an adoption agency. The above blog post only speak to what happens post—apprehension and honestly I didn’t consider the options prior to apprehension taking place. Friend, thank you so much for sharing your experience and the benefits of an open adoption through an agency. Here is their experience: Reading your latest post and wanted to share a little tid bit of information. When our child was born (a Friday evening after our agency was already closed and an on call social worker was on duty) social services showed up to apprehend. We were so close to losing this baby who we had prepared and were waiting for. The worker said “if we go in that room and you can’t explain the plan to me, I will have to apprehend” (or along those lines anyways). I don’t understand why foster care is there first go-to? Why not have some pamphlets and information on hand about open adoption? Refer them to an agency worker so they can be counselled in their options? An open adoption is so much better on everyone’s part than the foster care system. Our baby’s birth parents have lots on interaction, they know where we are and how to contact when they want or need to. References:
1. White, E. Making Space for Indigenous Law (January 12, 2016) link: http://jfklaw.ca/making-space-for-indigenous-law/ 2. Walkem, A. Wrapping Our Ways Around Them (2015) link: http://www.nntc.ca/docs/wowat_bc_cfcsa_1.pdf As it is remembrance day, this post is about how the World Wars forever impacted our region, and has left lasting monuments and names in the Region. Many people do not know the history behind Anzac. This bustling hamlet is named for the Anzac New Zealand Army Corps (A.N.Z.A.C.) who arrived in 1917 to survey the area during World War I for construction of the rail line extension to Waterways. [1] That means that nearly a century ago Anzac was the end of the railroad line for northern Alberta, which was later extended into Waterways in 1925. Initially the community was named after the Cree name for Willow Lake, Kehte'hiyak. For a time, the lake itself was called Gregoire Lake, however the name reverted back to Willow Lake in May 1995. The provincial park retained the Gregoire name, which has created a fair bit of confusion and occasional debate. During World War II, a road was built from the rail siding to service and construct the RCAF Station Stoney Mountain (radar site - Sector Control Station) on Stoney Mountain, that was operational in March of 1957. In June 1963, the detection function ceased due to a relocation of the Canadian Air Defence Identification Zone (CADIZ) north of the Mid Canada Line in its area. The Mid Canada Line was a line of radar stations across the "middle" of Canada, used to provide early warning of a Soviet attack on North America. It was built to supplement the less-advanced Pinetree Line, which was located further south. The majority of Mid-Canada Line stations were used only briefly from the late 1950s to the mid-1960s. As the MCL was closed down, the early warning role passed almost entirely to the more capable DEW Line further north. [2] The station was then disbanded on 1 March 1964. Don't fret, it hasn't been abandoned, the Alberta Forest Service had a fire lookout approx. 2 1/2 miles to the east of the station. In 1991, Alberta Forest Service moved their nearby fire lookout and cabin to the old RCAF station site which is operated to this day. Next time you pass by Anzac, or see the fire lookout as you drive south on Highway 881, remember the efforts of so many men and women who faced the horrors of war or our Northern climates to defend our values and contribute to international peace and security. Whether protecting our boundaries, working with our allies, providing humanitarian assistance, helping restore peace in troubled countries or fighting those who would deny freedom to others, the men and women of the Canadian Armed Forces have stood tall. A few days ago was National Aboriginal Veteran's Day. While today we recognize the efforts of the many, on November 8th we specifically remember those Indigenous people who sacrificed their livelihood, their culture, and, for many, their lives, in order to serve Canada. In addition to remembering our local history, please take a look at the Aboriginal National Veterans Association to learn more about the contribution of Indigenous veterans. Reference:
10/23/2017 2 Comments #134: Support Land-Based EconomiesWhat do you think of when someone mentions land-based economies? To be honest the first thing I think of is real estate and farming. For Indigenous people who live on the land, most would first think of land based livelihoods such as hunting, trapping and gathering. Ralph and I had the absolute privilege to spend the weekend with one of the most incredible Dene Elder, Roy Ladouceur, who lives full time in one of the truly remote First Nation reserves along the Athabasca River. A tiny community where there are but two full time homes and a handful of cabins, accessible only by boat or off roading (with a guide and only as a permitted guest). The homes are completely off the grid and dependent on constant maintenance and careful planning. This very special individual, who maintains areas along the river that were beacons of survival prior to and during the fur trader, is a purveyor of Indigenous land-based economies providing guiding and transportation along the river, hunting, trapping and in our case, he was also an incredible host and chef. Instead of making his way to the grocery store on a weekly basis, as we do, he spends his days from early light to sunset thoughtfully tracking and patiently observing the movements of moose, deer and spruce hens. Roy's place was amazing, with every comfort of home you could imagine due to his ingenuity and imaginative use of technology. On Saturday night, our meal consisted of Moose backstrap, garden potatoes and a cut up green pepper someone had gifted him. There is nothing quite like moose streaks cooked to perfection and excellent company to share them with. Afterwards we were treated to a few tunes on the guitar, one in particular stood out, his rendition of the “Lonesomest Lonesome” by Ray Price made me think about my mosom Harvey. All evening I felt surrounded by his spirit maybe it was the smell of the wood burning stove and delicious food or maybe the old country hits but I felt completely grounded. How do we support land-based economies? Well for this weekend we provided the quads, brought supplies and provided him with compensation for his time. At the end of the trip he gifted Ralph with a beautiful beaver hat, which Ralph now refuses to take off (if you can't tell by his smile how excited this man is, give him a call and ask him about his new hat, a tirade of praise will quickly follow). We all have a part to play to ensure that our ecosystem remains balanced and that Indigenous land based economies persist. A few ways we can all take part is below:
- purchase goods, such as fur hats, directly from trappers and Indigenous artisans, - stay away from identified traplines (many are clearly marked), - report poachers at 1-800-642-3800, - if you are a hunter yourself, educate yourself on how to use 100% of the animal so there is no waste. In many areas, that is the Native Friendship Centre.
The Friendship Centre Movement started in the 1950s as a reaction to the large movement of Indigenous people moving from reserves to urban centres for a variety of reasons, largely health care and employment. In the 1970s a National organization was established to ease the communication with the Federal Government. The mandate of the Friendship Centres is to provide the services and programming that the urban Indigenous people are in need of in that particular area and to bridge the gap between non-Indigenous and Indigenous people. Two of the my absolute favourite things about Friendship Centres is that they are a status blind and non-partisan organizations. By leaving the government appointed identities and politics at the door, it provides the space needed to focus on better the lives of all who walk through those very doors. Two weeks ago, I was very fortunate to be one of four individuals that were acclimated to the board of the Nistawoyou Association Friendship Centre in Fort McMurray. Friendship Centres have been a major part of my life since 1999. As an urban First Nation person, who has spent relatively little time on my reserves which are located in Desmarais, Alberta and Calling Lake, Alberta (Bigstone Cree Nation is quite spread out), I struggled like many to connect with my culture and sought it out, as my identity was developing as a youth. My first recollection of the Athabasca Native Friendship Centre was when I was a small child and my mother brought me into this little store front shop where the Friendship Centre was at the time located (this would be around 1990) to show me a quilt made by Bertha Clarke Jones. I'll remember that quilt until the day I die, it was huge and there was a big maple leaf in the middle. Soon afterwards we moved to Montreal, and every time I saw a bright red maple leaf, I thought of that quilt. When I moved back to Athabasca, the Athabasca Native Friendship Centre invited me in, a misfit from Montreal in the little farming town of Athabasca. The staff and Elders became my extended family, in particular three women: the two amazing Executive Directors during my high school years, Maxine Boisvert and Penny Van Vliet and the attached Riddles Second Hand Store manager Liz Deisting. They were all three strong women who cared deeply about the Indigenous people in Athabasca and taught many non-Indigenous people about how we can all open our eyes, ears and hearts to each other despite how far from one another we may currently feel. Those three women believed in me and supported me as I joined the Provincial Aboriginal Youth Council and eventually the National Aboriginal Youth Council in 2005. We were provided with extensive leadership and board training, with the hope that when we grew up we would volunteer our time at the our local Friendship Centres. I'm pretty sure it is the best leadership sustainability model on the planet, empowering youth to ensure educated and passionate leadership a decade later. Guess what, I'm now on my local board 12 years after I sat on the National Youth Council. I'm looking forward to being apart of that vision and invite every one of you to join as a member. If you do not live in Wood Buffalo seek out the Friendship Centre nearest you, there are 21 across Alberta alone! I've spent the good part of four days of holidays glued to Ancestry.ca pulling together both Ralph's lineage and my own for this post. It's as though I've been given a magical looking glass into the lives of our ancestors. For Ralph's ancestors we were able to go back to the 1400s and for my own into the 1500s. None of this has been double checked by a historian so if there are grave errors, that would be both my fault and the fault of our ancestors for being so free with the spellings of their names.
My grandfather Harvey Gladue's ancestors were predominentely French until settling for several generations in Lac La Biche. Prior to Lac La Biche, they lived in the Montreal area, specifically the Lachine Settlement in New France in 1689 (there were 375 inhabitants at the time, today there is around 45,000). While there, the majority of the family was killed during the Beaver Wars, and specifically the Lachine Massacre, which resulted due to continued disputes of land with the Iroquois. Those who survived the massacre made their way west to Red River and Lac La Biche with a few taking residence in Pelican Portage and Calling Lake, Alberta. Along the way a great grandmother appears to have signed away their treaty rights which is likely why my grandfather and his ancestors were considered Metis or non-Status. It was near Calling Lake where he met my grandmother, Maggie Auger, who's family is essentially a mystery on Ancestry.ca perhaps due to their Cree names which were only changed in the latter part of the 1800s due to residential school. All I know are my great grandparents names and very little else, perhaps one day I'll spend much more time in Wabasca and hear from my family members more about them and the ancestors before them. My maternal ancestors arrived in Canada in the mid 1800s likely upon the promise of homesteading. Many family members continue to farm the homestead in Meanook and around Athabasca to this very day. I'm unsure of the Indigenous history of the area other than the name Meanook means "good camping spot" in Cree which suggests that it was a stopping point. Perhaps my paternal ancestors had stopped at the very spot where my grandfather's barn sits today. It was the building of the Athabasca Landing Trail (what we know call the old highway). It is the same trail that was used by Indigenous hunters who travelled north (to Wood Buffalo) for buffalo hunting. My grandfather Harvey told me that it was a right of passage for young hunters to get a buffalo but it was a long journey so he only went for himself once. Once the railroad reached Calgary in 1883, goods were shipped to Edmonton, then to Athabasca Landing where they were loaded onto steam boats and carried down the Athabasca River. The Trail saw hundreds of Klondikers travel its dirt path in 1897 and 1898 on their way to strike it rich. From then on, homesteaders came by the thousands to settle the area, including my maternal family the Browns, Tuckers, Doreys and Hopps. I could go on and on but will end with a few ancestral discoveries about Ralph:
Now how do we fit into the dispossession of Indigenous people in Canada? I think that is indisputable that our family members (both maternal and paternal) participated in the settlement of the Americas as both as settler and Indigenous. How does that make me feel? Surprisingly ok, because if both of our families could come together and intertwine (willingly and lovingly) then I believe there is hope for reconciliation and seeing each other's perspectives. Reconciliation means action. The creative vision of emerging Indigenous writers is precious. The Emerging Indigenous Writers award was created to help support and nurture the work of new Indigenous writers. The award is crowd funded because every person, big or small, wealthy or modest in means, can make a difference. We are all the richer when there is space for all of our voices to join the conversation. My contribution, despite very small at $25 will add to the contributions of many others who are taking up the #150acts challenge. From that joint effort, I hope this award will inspire incredible writers, and if one happened to be from this region, even better (you know who you are!). That great literary work, whether it is a few prose or a whole novel has the power to change the world, inspire those who wouldn't otherwise had been inspired, to bring a youth to another realm of possibility. In western culture, we have done a disservice to our future, to progress itself, by not supporting the arts as it should be supported. There are men and women of all ages who are on the cusp of greatness, if only they a little bit of support from every one of us. Together, the future is ours to shape. Donate today. 9/9/2017 1 Comment #10: Watch CBC's 8th FireWab Kinew's 8th Fire series on CBC is one of my absolute favourite series that brings the message of reconciliation and truth forward to the masses. It operates in a space of education not one of guilt. This four part series provides a wide range of information on the history and current affairs of Canadian's Indigenous people; and even though it was produced five years ago the message is right on point for today. Wab Kinew, who is now a Member of Legislative Assembly in Manitoba, travelled coast to coast encouraging ways that Indigenous and Non-Indigenous Canada can mend the relationship and together develop a mutually beneficial and respectful future. The series provides the context behind the ongoing struggle to rediscover culture that was nearly extinguished and the successes of artists, business minded leaders and in particular youth to overcome an overwhelming amount of barriers. I've watched it once a year since it first aired and it reminds me of one important fact, that many Canadians, both Indigenous and non-Indigenous have a total grasp on our journey over the last 500. More importantly, I learn something new from the series every time I take the time to really listen. This year, I learned a completely new term (Part 2, 8:00) - "perenially-poor", as new gardener this term really stuck with me. The context it was used in was in relation to the Indian Act and the fact that Indigenous communities were isolated and every aspect of their lives were prescribed by that particular piece of legislation. Don't want to go too far into the content as I want you to watch the four part series, but it is really good. I have it on my iTunes so can watch or show someone anytime on my iPhone. For those not a big fan of iTunes, I suggest watching it on CBC or on YouTube. Below is a teaser, just 2 minutes of the series but an informative 2 minutes at that. 9/6/2017 0 Comments #70: When travelling, know whose land you are visiting & #71: Do more than google.Last weekend we travelled to traditional Muwekma Ohlone, Miwok and Wappo territories. Today, the territories are referred to San Francisco and Napa Valley. One of the major tourist attractions in San Francisco is the tour of Alcatraz Island, tourists generally want to see where Al Capone was imprisoned or to learn about some of the great escapes from the island... not us! We went to learn more about the 1969 Indian Occupation of the Island (traditional Ohlone territory). From November 20, 1969 to June 11, 1971 nearly eighty men, women and children occupied the island as a stand against the broken treaties, promises and lives suffered by America's Indian people. They held the island for 19 months in a non-violent act that many consider to be the renaissance of Native rights in North America. Unfortunately, Ralph and I were the only people on that particular tour. Note: I use the term "Indian" for this post because it is the term that the exhibit "We are Still Here" used and the exhibit was a collaborative effort by the Department of Indian Studies at California State University, the Richard Oakes Cultural Centre, Department of Indian Studies at San Francisco State, International Indian Tribal Council amongst several others. In Canada the term "Indian" can be misconstrued as a derogatory term and should not be used. History: When we first heard about the occupation, I did a fair bit of pre-reading on the Indigenous history in California. Canadians are taught very little about American-Indigenous relations other than a slight mention that wars had taken place. Honestly, I've always thought it would be better to have warred rather than have hundreds of years of cultural genocide. Was I ever wrong. American Indian people suffered hundreds of years of violence and brutality under Spanish and Mexican rules, and then legal enslavement under the United States government. The Spanish missions starting in the late 1600s, and Mexican rancheros in the early 1800s would use homocidal tactics to drive Indian people from what small remaining lands they held and force them into labour on those very lands. Unfortunately a common killer in all of the Americas, is disease, it had a much greater effect on the Indian population than the perpetual violence. Measles, respiratory disease, smallpox and scarlet fever killed tens of thousands in the Bay area. In 1851, there was a beacon of hope when the federal government appointed three commissioners to start the negotiation of treaties with California Indians. By 1852, 18 treaties had been negotiated with 139 tribes. The treaties set aside 7,488,000 acres of land, or approximately one-third of California, for Indian use. Then, those treaties were placed in secret files, where they remained for the next 53 years unratified (agreed upon and then hidden, I joke not!) To add salt to the wound, in 1871, the United States Congress officially declared that it would no longer negotiate treaties with American Indians opting instead to develop a policy of setting up reservations and moving the Indians to them. In 1870, in an attempt to convert the Indians to Christianity, the federal government turned over operation of the reservations to Methodists, Baptists, and other churches. Further, to education the Indian out of the remaining population an elementary school system was developed and in 1881, school attendance was made mandatory. In comparison to Canada, attendance was not as heavily enforced so many did not attend or openly revolted through arson and physical altercations with the school staff. In terms of human rights, it was the enactment of the 14th Amendment in 1868 that basic human rights were restored to American Indian people. 140 year later, Canada extended those very rights under the Canadian Human Rights Act in 2008. That doesn't mean that human rights violations do not take place for both American and Canadian Indigenous people, only that there is now an ability to make complaints of discrimination to the respective Human Rights Commissions. Since the 1900s in the United Station, treaties have been negotiated and rejected; reservations established, dissolved, then reinstated. Thus the Indigenous population remain arguably to this day in a state of unrest. Occupation: The occupation was a land claim. The organizers cited the Treaty of Fort Laramie (1868) between the United States and the Sioux, that states that all retired, abandoned and out-of-use federal lands would be returned. With the closing of the Alcatraz penitentiary in 1963, the federal government declared the island as surplus federal property and was for all purposes "abandoned". A group of university students, realizing the opportunity and legal foundation, created a movement called Red Power and organized for a night time crossing to the island. Once established on the island a (humorous but serious) proclamation was sent to the U.S. government which stated the following: We, the native Americans, re-claim the land known as Alcatraz Island in the name of all American Indians by right of discovery. We wish to be fair and honorable in our dealings with the Caucasian inhabitants of this land, and hereby offer the following treaty: We will purchase said Alcatraz Island for 24 dollars in glass beads and red cloth, a precedent set by the white man's purchase of a similar island about 300 years ago. We know that $24 in trade goods for these sixteen acres is more than was paid when Manhattan Island was sold, but we know that land values have risen over the years. Our offer of $1.24 per acre is greater than the 47 cents per acre the white men are now paying the California Indians for their land. We will give to the inhabitants of this land a portion of that land for their own, to be held in trust by the American Indian Government for as long as the sun shall rise and the rivers go down to the sea -- to be administered by the Bureau of Caucasian Affairs (BCA). We will further guide the inhabitants in the proper way of living. We will offer them our religion, our education, our life-ways, in order to help them achieve our level of civilization and thus raise them and all their white brothers up from their savage and unhappy state. We offer this treaty in good faith and wish to be fair and honorable in our dealings with all white men. We feel that this so-called Alcatraz Island is more than suitable as and Indian Reservation, as determined by the white man's own standards. By this we mean that this place resembles most Indian reservations, in that:
Despite blocked by the Coast Guard, cut off from supplies and power and losing the media attention over time, the activists re-energized many American Indian tribes across the Nation and abroad. It was a bold statement to reverse Western practices of land cessation and is celebrated annually with unThanksgiving Day with a sunrise ceremony on the island until this very day. Having a permanent display on the island and remnants of the occupation preserved for historical education is a win in itself. It is rare to see recognition of Indigenous people, other than a romanticized version, portrayed in high volume tourist areas in America. Our tour of Napa proved that point, when asked which specific Indian tribe's territory does each winery sit upon, not a single guide could answer, despite there being an active archaeological site in Napa town centre and an even more active tribal council in the area.
Wherever you go, find out who's territory you stand upon and go further by challenging those who should know. Each winery will be receiving a letter from me suggesting the they add that recognition to all of the educational and tasting tours, in partnership with the Suscol Intertribal Council. |
About me
I grew up in Athabasca, AB and have spent the majority of my life in Northern Alberta or Montreal, PQ. My husband has been in Fort McMurray since the 70s and continues to love this town and all that it has to offer. We are avid outdoor enthusiasts, spending our summer weekends quadding and camping. As Opimian members we thoroughly enjoy wine pairings and tastings and are working on our wine collection. Ralph is a carpenter by trade and has framed more houses in Fort McMurray than I could count and knows the city inside and out. I work all throughout the region from the NWT to Janvier for the tribal council. My passion is doodling and photography which is featured throughout the website (various mediums), writing, Indigenous studies, and learning in general. Categories |