Aboriginal Inclusion in Employment Ontario

1. Developing a new understanding / Creating a new story Developed by Kirk Fournier / Cory Cameron for the Ontario Native Literacy Coalition 2008 Artwork by W. Gordon Goodwin Aboriginal Inclusion in Employment Ontario

2. The intent of this presentation is to broaden the knowledge base of Employment Ontario employees with regards to working with Aboriginal people. It is our hope that with this knowledge, you can make working with Aboriginal peoples a mutually respectful, understanding, and efficient process. Aboriginal Inclusion in Employment Ontario Introduction

3. This presentation will be split into three parts: Culture: The Creation Story The Four Directions Elders The role of Story Telling Smudging Ceremony Etiquette Aboriginal Inclusion in Employment Ontario Introduction (continued)

4. History: Treaties Hard Truths Pride of Aboriginal peoples Where storytelling and history meet Aboriginal Inclusion in Employment Ontario Introduction (continued)

5. Benefits to Employment Ontario and Aboriginal clients: Creating a new story Explaining the process Aboriginal agency referrals How the Aboriginal client wins How Employment Ontario wins Aboriginal Inclusion in Employment Ontario Introduction (continued)

6. After each of the 3 sections, there will be activities presented that will test your knowledge of the subject matter. These activities can be completed as a group or individually. Aboriginal Inclusion in Employment Ontario Introduction (continued)

7. The focus of this section is to briefly explain: The Creation Story The Four Directions Elders The role of Story Telling Smudging Ceremony Etiquette Aboriginal Inclusion in Employment Ontario Culture

8. Remember, the information shared here provides a base or general explanation of these topics. Cree, Ojibwe and Mohawk people have variations to their stories and teachings. By government definition ‘Aboriginal’ people include Status and Non Status Indian, Métis, and Inuit. We use the terms Aboriginal, First Nation and Native interchangeably. Aboriginal Inclusion in Employment Ontario Culture (continued)

9. The creator sent a great flood to rid the Earth of warring peoples. The only survivors were a few animals and a deity. Before long, the animals realize they need a place to live. After several attempts by different animals to swim to the bottom of an ocean, the only animal who succeeds is the muskrat who returns to the surface with earth grasped in it’s paw. Aboriginal Inclusion in Employment Ontario The Creation Story

10. From there, the earth is put onto a turtle’s back where it grows and grows until it becomes what we now know as North America inhabited by Aboriginal people. The exception to this story is that in the Mohawk ‘Creation Story’ the flood is replaced by ‘Skywoman’ falling from the sky and requiring a place to live. The surviving animals aid her to create land. Aboriginal Inclusion in Employment Ontario The Creation Story (continued)

11. The story we've shared with you is a very broad explanation. The intent is to draw parallels between 3 factors in Aboriginal beliefs: Humans Animals The Earth These three factors are the guiding principles and the foundation to Aboriginal beliefs. They live and coexist with each other. It is a caring and nurturing partnership. Aboriginal Inclusion in Employment Ontario The Creation Story (continued)

12. Aboriginal Inclusion in Employment Ontario The Medicine Wheel

13. The Medicine Wheel The term “Medicine” as it is used by First Nation people does not refer to drugs or herbal remedies. It is used within the context of inner spiritual energy and healing or an enlightening experience, in other words, spiritual energy. The Medicine Wheel and its sacred teachings assist individuals along the path towards mental, spiritual, emotional and physical enlightenment. Aboriginal Inclusion in Employment Ontario 13

14. Medicine Wheel teachings are among the oldest teachings of First Nation people. The teachings found on the Medicine Wheel create a holistic foundation for human behaviour and interaction; the teachings are about walking the earth in a peaceful and good way; they assist in helping to seek healthy minds (East), strong inner spirits (South), inner peace (West), and strong, healthy bodies (North). Aboriginal Inclusion in Employment Ontario

15. The teachings are anchored by the Four Great Directions (East, South, West, North); this provides balance, cohesion and connections with Mother Earth, as well as the worlds above and below the earth. The directions, in turn, are anchored by the centre, the place of the Great Mystery, the essential self of each human which is ever changing and transforming, that moves beyond time and beyond seasons. Aboriginal Inclusion in Employment Ontario 15

16. Elders may be either men or women. Their most distinguishing characteristic is wisdom which relates directly to experience and age. Not all old people become Elders because a person has to be confirmed as an Elder by their community based on their knowledge, wisdom, and skills. Elders need not be “old”. Sometimes the spirit of the Great Creator chooses to give a young person an ‘old soul’. Elders’ spiritual gifts differ as well. Aboriginal Inclusion in Employment Ontario Elders

17. Elders hold many positions within the Native community: Teacher Storyteller Medicine man Leader Historian Most importantly, Elders are respected and honoured. They guide and aid in the decision making processes in many communities. Aboriginal Inclusion in Employment Ontario Elders (continued)

18. Storytelling is an oral tradition passed on from one generation to another. Traditionally stories, and the storytelling tradition, were the primary method of preserving information and passing it from generation to generation. Because this system worked so well Aboriginal people had no need to develop the type of formal system of writing that the European’s depended on. Aboriginal Inclusion in Employment Ontario The Role of ``Storytelling``

19. The Role of ``Storytelling`` Philosophy, spiritual beliefs, morals, customs and ideas were passed on by means of the spoken word. Memory was the vital component of the storytelling process. The stories were memorized and repeated, sometimes changing each time they are told, but the special stories about claims to clans, crests, Native names, territory, the origins of sacred ceremonies, and especially the Creation legend, are told with great precision. Aboriginal Inclusion in Employment Ontario 19

20. For thousands of years this sacred and traditional knowledge was held in trust by the Elders and Medicine People. Elders were highly respected and valued as a direct link to their people's heritage and traditions because their wisdom and ability created continuity that tied the past to the present and the future. Aboriginal Inclusion in Employment Ontario Storytelling (continued)

21. Storytelling (continued) It was the responsibility of the Elders to ensure the accuracy of the stories, choose those in the tribe who would carry it on, and then instruct them accordingly. The meticulous telling of these stories was vital because they often represented the historical record, and therefore, accuracy was essential to the ‘legal legitimacy’ of claims. They formed the social, political and economic bases of tribal cultures, and as such, the spoken word was equivalent to the European style of written contract. Aboriginal Inclusion in Employment Ontario 21

22. Stories lose meaning when translated from their original language. Meaning is also lost to people of other cultures. There are images, suggestions and associations in these stories that mean nothing to the outsider but are apparent in the minds of Aboriginal people. The connection to nature, to the Great Spirit or Creator, and to other peoples is part of Native culture and is reflected in the stories that are told to children from the time they are born. Aboriginal Inclusion in Employment Ontario Storytelling (continued)

23. Storytelling (continued) Stories, and the storytelling tradition, allow Native people to understand their history within the context of the natural world and helps define individual identity, the family, the clan, the village, and the environment.  Aboriginal Inclusion in Employment Ontario 23

24. The term ‘Smudging’ means the action of fanning or pushing smoke from one or more of the sacred plants over you to create harmony mentally, spiritually, emotionally and physically. For a Smudging ceremony people gather in a circle. Anyone may join the circle except women on their ‘moon time’ (menstrual cycle). It is customary to remove all metal jewellery, glasses, etc., before being Smudged. Aboriginal Inclusion in Employment Ontario Smudging Ceremony

25. A combination of the four sacred medicines (sage, cedar, sweetgrass & tobacco) are placed in an Abalone shell or clay bowl where they are carefully lit. Just as they begin to light they are blown out to create smoke that begins to rise. Once the materials begin to smoke an Eagle feather is used to fan them so they continue to smoke gently throughout the ceremony. Aboriginal Inclusion in Employment Ontario Smudging Ceremony (continued)

26. Smudging Ceremony (continued) The Elder, or Traditional person doing the Smudge, brings the Smudge dish to each person in the circle in turn. The normal procedure is to begin by rubbing your hands in the smoke to cleanse them. Then scoop the smoke into your hands and bring it to your body beginning with the head, so you think good thoughts - no anger, jealousy or hate; then to the eyes so you will see the world around you in a good way; Aboriginal Inclusion in Employment Ontario 26

27. to the throat so you will always speak in kindness and in non-judgemental ways; to the heart so you feel connected to all living beings in a loving way; to the solar plexus so your emotions connect with the Earth Mother: Women smudge to the womb, so your life giving energies go out into the world in balance and harmony. In some groups they also smudge under the feet, so the dark side of their soul and the world will not follow in their footsteps. Aboriginal Inclusion in Employment Ontario Smudging Ceremony (continued)

28. Smudging Ceremony (continued) If you are attending a Native ceremony for the first time and are uncertain about what to do, or even if you should participate, it is best to ask another participant, or an Elder if one is present, for guidance. Aboriginal Inclusion in Employment Ontario 28

29. When talking to an Elder or Traditional person allow them to speak and never interrupt them. An Elder is someone who has been recognized as such by their community and is usually, but not always, an older person. A traditional person can be a healer, shaman, or anyone who is known to be strong in their traditions and culture. Elders and Traditional people can be either male or female. Aboriginal Inclusion in Employment Ontario Etiquette

30. Etiquette When asking an Elder or Traditional person for a favour it is customary to offer them tobacco. The tobacco can be in any form and it should be offered with your left hand because it is closest to your heart.  If there is a community feast, the Elders eat first. If there are Elders who have difficulty getting around, offer to make them a plate of food. Do not make your plate at the same time. When you are done serving the Elder(s), you may serve yourself. Aboriginal Inclusion in Employment Ontario 30

31. Native ceremonies are held in a circle. If you enter a sacred circle walk around in a clock-wise direction until you find your place. If you attend a Native Gathering and are invited to join in a dance, watch the other dancers and follow their steps and the direction they are dancing in. In the Ojibwe and Cree cultures you dance in a clockwise manner while the Mohawk tradition is to dance in a counter clockwise direction.  Aboriginal Inclusion in Employment Ontario Etiquette (continued)

32. When you are done Smudging, give thanks quietly. A commonly used Anishinabek word for thank you is ‘Meegwetch’. Remain standing in the circle until everyone is done Smudging. Treat everyone with respect. Be aware that some Native people, especially those who were raised in a traditional environment, may avoid making direct eye contact because it is considered rude. Aboriginal Inclusion in Employment Ontario Etiquette (continued)

33. Never walk between people who are talking.  Never interrupt others who are talking.  Do not touch anything that belongs to someone else, unless you have permission, and do not take pictures unless you have permission to do so.  When in doubt, ask an Elder. Aboriginal Inclusion in Employment Ontario Etiquette (continued)

34. We have now completed the first part of our presentation. You now have a worksheet to do. Just fill in the blanks of the missing words on the sheet. How much were you paying attention? Let's find out Aboriginal Inclusion in Employment Ontario Culture Exercise

35. The focus of this section is to briefly discuss: Treaties Government Hard Truths Strength and Pride of Aboriginal Peoples Where Storytelling and History meet Aboriginal Inclusion in Employment Ontario History

36. Again, for the reasons of available time, we discuss the above topics in a brief, concise manner. It is meant to create base understanding. It is also our hope to encourage participants to visit the recommended web sites and read sited material. This will ensure the breadth and depth these topic deserve. Aboriginal Inclusion in Employment Ontario History (continued)

37. Nations throughout history have created, abided by and sometimes broken treaties with one another. These treaties have often been geared around the subjects of trade, commerce, territorial boundaries and war. The mainstay of Aboriginal land claims today revolve around treaties that were signed between representatives of the federal government as well as businessmen from corporations and leaders representing Aboriginal nations. Aboriginal Inclusion in Employment Ontario Treaties

38. The majority of these treaties were created during the period between 1689 and 1920 and were grossly one-sided in terms of which parties benefited most from them. This occurred for a variety of reasons. Some have argued that the Aboriginal leaders who signed these treaties on behalf of their people didn’t fully understand what they were signing. . Aboriginal Inclusion in Employment Ontario Treaties (continued)

39. Treaties (continued) This is a reality as many treaties were in fact signed by Aboriginal parties who didn’t completely comprehend the language the treaties were written in. Combine this situation with the reality that the majority of treaties were broken by the government and you can begin to understand the level of mistrust felt by Aboriginal people toward the government and those who represent it. Aboriginal Inclusion in Employment Ontario 39

40. It is important that we understand what has happened in the past in order to understand what is happening today. In this section, we will briefly discuss some of the historical incidents that have had a deep and long lasting effect on Aboriginal people including government policies, the Residential school tragedy and the 60’s Scoop. . Aboriginal Inclusion in Employment Ontario Hard Truths

41. The following timeline shows how residential schools began and evolved, and how other government policies added to the situation we have today. 1857 - Gradual Civilization Act passed to assimilate Indians 1870-1910 - Period of assimilation where theclear objective of both missionaries and government was to assimilate Aboriginal children into the lower fringes of mainstream society Aboriginal Inclusion in Employment Ontario Hard Truths (continued)

42. Hard Truths (continued) 1920 - Compulsory attendance at residential schools for all children between the ages of 7and 15. Children were forcibly taken from their families by priests, Indian agents and police officers. 1931 - There were 80 residential schools operating in Canada. 1948 – There were 72 residential schools with9,368 students. Aboriginal Inclusion in Employment Ontario 42

43. 1951 – Until 1951, the Indian Act of Canada forbade Aboriginal persons from attending university unless they voluntarily relinquished their status as an Indian under a process called enfranchisement. (The Indian Act, 1876) • 1954 – Aboriginal people in Ontario receive the right to vote in provincial elections • 1960 - Native people get the right to vote in federal elections without having to give up their Indian status. Aboriginal Inclusion in Employment Ontario Hard Truths (continued)

44. Hard Truths (continued) • 1979 – There were 12 residential schools with1,899 students. • 1980’s - Residential school students began disclosing varied forms of abuse that had taken place at the residential schools. • 1996 - The last residential school for Aboriginal children and youth in Canada, the Gordon Residential School in Saskatchewan, was closed. Aboriginal Inclusion in Employment Ontario 44

45. Hard Truths (continued) 2008 – The Canadian government establishes the Indian Residential Schools Truth and Reconciliation Commission (IRSTRC) based on the model used in South Africa following the Apartheid era. 2008 - Prime Minister Stephen Harper offers a public apology to the survivors of the Residential School Era and their families on behalf of the people of Canada Aboriginal Inclusion in Employment Ontario 45

46. Hard Truths (continued) This time line outlines a painful and devastating chapter in Aboriginal history in Canada. The people who endured residential school are called “survivors”. These people and the generations after them will never forget this horrible tragedy. It is strongly suggested that you use the internet to continue this exploration or call Aboriginal agencies in your area who can provide deeper insight and weight on these serious topics. Aboriginal Inclusion in Employment Ontario 46

47. The 60’s Scoop was another, much more recent, example of a negative and fearful time in Aboriginal History. In another attempt to “assimilate” Aboriginal people the government: took unwilling infants and young children from their homes. Parents who objected were jailed deliberately placed them in new non-Aboriginal homes destroyed any proof of their past existence and tribal affiliations and Aboriginal Inclusion in Employment Ontario Hard Truths (continued)

48. Hard Truths (continued) gave them new names and birth certificates. These tactics essentially robbed the victims of any ability to trace their origins and ultimately the families they were taken from. Some people did manage to track their past, find their families, and renew tribal affiliations. Most were not able to accomplish that task. Aboriginal Inclusion in Employment Ontario 48

49. Though there were struggles in Aboriginal history, the people endured and accomplished great things. In this portion, we would like to showcase a few of the great people and historic contributions Aboriginal people have made throughout history. Aboriginal Inclusion in Employment Ontario Pride of Aboriginal People

50. Did you know? The structure of the North American government as we know it today is modeled after the Iroquois Confederacy of the Six Nations. During the War of 1812, a small band of Mohawks from Kahnawake stopped an American army of 500 soldiers from invading Canada. Aboriginal Inclusion in Employment Ontario Pride of aboriginal people (continued)