Signs of Safety

1. Signs of Safety Making a Culturally Friendly Model More Culturally Appropriate

2. WHAT IS “SIGNS OF SAFETY”?

3. Signs of Safety A model developed in Australia by Andrew Turnell, who is a therapist, and Steve Edwards, a social worker who has been in the child protection field for many years. The model is based on Solution Focused Brief Therapy, founded by Insoo Kim Berg and Steve de Shazer Signs of Safety is outlined in a book by the same name and they have a website at www.signsofsafety.net

4. Signs of Safety The roots of this model began in the early 90s and has been developed to it’s present form. It is now being implemented in the country’s of Canada, (including the KtunaxaKinbasket Child and Family Services in British Columbia), U.S.A., Denmark, Japan, Australia, New Zealand, Sweden, And the United Kingdom

5. Signs of Safety In Minnesota: Many counties such as Anoka and Carver have been involved with Signs of Safety. In 2009 the state began a program of Virtual Training sessions for those interested Tribes and counties, providing grants of $3000 for expenses. Counties include Hennepin, Carver, Scott, Anoka, Stearns, Sherburne, Crow Wing, Otter tail, and Polk and our staff facilitate the Minnesota DHS Virtual training sessions. 

6. Signs of Safety Mille Lacs was the only Reservation who applied to this program. Currently Leech Lake, Red Lake, and White Earth have begun negotiations to receive training from Connected Families Connected Families is the training entity for the VPC

7. Solution Focused Brief Therapy Solution focused brief therapy (SFBT), often referred to as simply 'solution focused therapy' or 'brief therapy', is a type of talking therapy that is based upon social constructionist philosophy. It focuses on what clients want to achieve through therapy rather than on the problem(s) that made them to seek help. The approach does not focus on the past, but instead, focuses on the present and future.

8. Solution Focused Therapy (Con’t) • The therapist/counselor uses respectful curiosity to invite the client to envision their preferred future and then the therapist and client start attending to any moves towards it whether these are small increments or large changes. To support this, questions are asked about the client’s story, strengths and resources, and about exceptions to the problem. Solution focused therapists believe that change is constant. By helping people identify the things that they wish to have changed in their life and also to attend to those things that are currently happening that they wish to continue to have happen, SFBT therapists help their clients to construct a concrete vision of a preferred future for themselves.

9. Solution Focused Therapy (Con’t) • The SFBT therapist then helps the client to identify times in their current life that are closer to this future, and examines what is different on these occasions. By bringing these small successes to their awareness, and helping them to repeat these successful things they do when the problem is not there or less severe, the therapists helps the client move towards the preferred future they have identified. • Solution focused work can be seen as a way of working that focuses exclusively or predominantly at two things. 1) Supporting people to explore their preferred futures. 2) Exploring when, where, with whom and how pieces of that preferred future are already happening. While this is often done using a social constructionist perspective the approach is practical and can be achieved with no specific theoretical framework beyond the intention to keep as close as possible to these two things. Wikipedia

10. Crossing the Bridge • How can this model, which has many Native American points of view, be further adapted to the way of the Anishinaabe?

11. Loss of Traditional Perspectives • Language • Worldview • Faith and Belief Systems • Practices

12. Language • The language is the culture. • The Maori of New Zealand went from 7% to 100% fluency in their school system and made Maoritanga one of their official languages. • Native Hawaiian speakers went from 500 to 15,000 speakers.

13. The Language is the Culture • Both groups have not only enjoyed a revitalization of their traditional languages and cultures but also a major boost in community cohesion, pride, and solidarity. • They have also seen the first meaningful declines in gang activity and drug and alcohol abuse in their histories. Anton Treuer: Ojibwe in Minnesota pg 78

14. Language • Patricia Ningewance wrote in 'Talking Gookom's Language,' "There are also words in the language that refer to how Anishinaabe people should behave towards each other and outsiders. There's the notion of leaving each person their personal space. In the old days, people had to live in close quarters. It was thought that as long as there was enough space on the floor (inside the wigwam or tepee) to fit sleeping figures, there was sufficient room in one's home. A home, after all, was precious shelter from the hostile weather. So in living closely together, it was considered rude or strange to look too frequently or too long at someone. The expression was, "Ginibaazaab!" Keep your eyes to yourself. Another was to not talk to someone too long or too often. "Gegonibaazomaaken!" you were told. "Don't bother him/her with your talking." These rules of behaviour gave us some social insulation.

15. Language • ABINOUJI • Imbedded in the ancient and archaic language of Ancient Ojibways is what the Elders, who still know the true meaning of the word that we use to describe “baby.” The roots of the word, when strung together, form the meaning, “SACRED SPIRIT, COMING IN, WHO HAS A VOICE.” It describes the new life who is coming in directly from the side of the Creator, from the spirit world, a pure spirit. On loan to us from the Creator of all Things. Not ours to abuse and do with what we will. A very sacred being, one who must be celebrated, honored, valued and taught to celebrate themselves. When there is no one there to celebrate their birth, their accomplishments, or their life, they do not feel that we love them. A “Sacred Spirit, Coming In, Who Has a Voice,” was never harshly disciplined, never beaten or slapped around. To do this would have incurred the wrath of the spirit world. Or the “Sacred Spirit, Coming In, Who Has a Voice”, may possibly return to the spirit world. Rosemary Debungie

16. Worldview • “The Ojibwe have great respect for all living things,” he said. “It’s in the words. Animals and plants aren’t natural resources to be exploited. They aren’t treated just as things. Everything alive has a spirit. It’s fundamental to Ojibwe culture and it comes out over and over in Ojibwe stories.” • Many Ojibwe legends demonstrate complicated rituals involved in killing and eating an animal. They point to a larger worldview that includes give-and-take and balance. “Making an offering to the spirits before taking anything from the environment is part of that give-and-take,” David Aubid, Ojibwe Teacher at UMD

17. Faith and Belief Systems • ANISHINAABE  SEVEN GRANDFATHERS (ANISHINAABE) • The First Elder was handed seven gifts of knowledge that he received from the Seven Grandfathers when he was just a small boy: • Wisdom (Nbwaakaawin) - He learned to use wisdom for his people • Love (Zaagidwin) - He learned to love his Brother and Sister and share with them. • Respect (Mnaadendmowin)- He learned to respect everyone, all human persons and all other living things. • Bravery (Aakdeewin) - He learned to do the right things even in the most difficult of times. • Honesty (Gwekwaadziwin) - He learned to be honest in every action and provide good feelings in his heart. • Humility (Dbaadendizin) - He learned to know that he was equal to everyone else, no better or no less, simply equal. • Truth (Debwewin) - He learned to be true in everything that he did and by being true to himself and all other living beings. He always spoke the truth. • The First Elder was told that the seven teachings had to be used together, they could not be used in isolation. To leave out anyone of them was to embrace the opposite of what that teaching was about. If honesty is not practiced then we cheat; if we do not love we will hate; if we do not tell the truth we will lie.

18. Practices • Using Asemaa • Ceremonies • Clan System • Fasting • Midewiwin • Big Drums • Teachings

19. Pine Ridge Reservation • The people of Pine Ridge have faced similar cultural and spiritual losses. With the help of Casey Family Programs and with the Pine Ridge community and Tribal leaders taking the lead, Lakota OyateWakanyejaOwicakiyapi (LOWO) (People Working Together for the Family) was developed as a child welfare department.

20. A Cultural Model • LOWO is based on their language, their seven spiritual/natural laws of wocekiye (prayer), Wowaunshila (generosity), Woksape (wisdom), Wowacintanka (fortitude), Wanagiksapi (strong/healthy spirit), Wacanteognake (Keep people in your heart) Wauonihan (Respect and Honor)

21. A Cultural Model • LOWO operates by a Code of Ethics that is cultural and in their language. For example the first ethic is: Lakota tawoopekihenaslolwayenaecelwaunkte: I have the knowledge of the seven Lakota laws (values) and will honor them, and be a reflection of them, as I represent the organization

22. A Cultural Model • Teachings are used such as the Tipi: It represents the family. • Poles represent the Woman nation. • Covering is the male/fatherhood role • Stakes are the children-the foundation • Smoke flaps are grandparents-teachings\ • Circle of dwelling-all relations-for guests and proper place for male and female • Tipi pointing upward- represents star knowledge • Tipi pointing downward-sacred time on earth