Lessons and Actions: Contextualizing Sexual Violence against Indigenous Women and Providing/Practicing Holistic Healing & Cultural Safety Responding to.

Lessons and Actions: Contextualizing Sexual Violence against Indigenous Women and Providing/Practicing Holistic Healing & Cultural Safety Responding to and Preventing Sexual Violence Project – Paqtnkek Monday, November 9, 2015 10 am to 3 pm For: Women’s Centres Connect Presenters: Karla Stevens and Annie Chau Supporter: Bernadette Poirier

Agenda 10-10:30am - Our Project's Lessons & Actions 10:30am-12:30pm - Residential Schools & Colonialism and Intergenerational Trauma 12:30-1pm - Lunch 1-3pm - Trauma-Informed Service Delivery and Holistic & Culturally Safe Provision/Practice

How this project came about… Community Health Impact Assessment Tool Domestic Violence Project Not knowing how to deal with disclosures in the community… Status of Women Canada Paqtnkek Health Centre and Antigonish Women’s Resource Centre Paqtnkek Chief & Council The phases of the project are: 1) partnership development, 2) needs assessment, 3) collaboration, 4) strategy development & pilot implementation, and 5) knowledge sharing

Project Staff Community Facilitator Karla Stevens Community Facilitator Molly Peters Project Coordinator Annie Chau

Partnership Development Advisory Committee – Community and Non- Community Members – Paqtnkek Health Centre External Evaluator Peggy Mahon Sexual Violence Research Consultant Jane McMillan Students, Volunteers, and so on…

Need Assessment Preparation Values, Assets, and Questions Materials (Facilitator Guide – Focus Group and Community Safety Audit; Participant Package – Invitation Letter, Consent to Participate, Group Agreement) and Resources (Women’s Legal Education and Action Fund’s Consent Handout and the Metropolitan Action Committee on Violence Against Women and Children’s Continuums of Violence Handout) “Envisioning A Violence-Free Community Together” Support Team and Elders Considerations… – Research risks (i.e. perpetrators are community members and survivors/victims themselves; it is a small community, there are confidentiality concerns, etc.)

Needs Assessment 2 community forums: “Envisioning A Violence- Free Community Together” and “Creating A Violence-Free Community Together” 12 focus groups 1 community safety audit 1 open house and surveys for external/non- community service providers – all carried out between December 2014 and April 2015 with a total participation of 137 – the reason we created this session!

Demographic Survey – focus groups and community safety audit 61 participants completed the demographic survey: 34 identified as “female”; 16 as “male”; 1 as “other” (but did not specify); and 10 were not filled out. The age range of the participants were: 16-21 years of age: 9 participants; 22-39 years of age: 21 participants; and 40 years of age plus: 31 participants.

Gender-Based Analysis – focus groups and community safety audit Young women are the targets of violence. Mothering is important. Fathering is important. Young men and young women do not have consistent knowledge as to what healthy sexuality is or what healthy relationships are – violence is normalized. In particular, young men need this knowledge. All victims, but particularly male victims carry a lot of stigma. The lines between survivors/victims and perpetrators and women and men are not clear – cycles of violence. Ultimately, they are all community members.

Themes in the findings - 1 Paqtnkek is a nurturing community - there are networks of trusted informal supporters. There are varying definitions for violence/sexual violence, healthy relationships, healthy sexuality, consent, and safety. There are challenges regarding disclosing and reporting of sexual violence: lateral violence and victim-blaming, lack of confidentiality, re- perpetration through systems and services, and the threat of breaking valued familial and social relationships.

Themes in the findings - 2 Residential school trauma, intergenerational trauma, and the cycles of violence are presently and widely experienced in the community. Racism and colonialism are broader forms oppressions that contextualize violence in the community. Culture (e.g. language, ceremony) is significant in addressing violence and sexual violence, through healing and forgiveness. There are changes in how the community connects - community members are online and using social media; they are not mobilizing together as much.

General recommendations Breaking the cycle of violence and promoting safety should be the focus in addressing sexual violence, from individual community members and families to Paqtnkek and the broader community. The project needs to be community member-led and community-wide with all community members working together: leadership, men, elders, youth, survivors, and perpetrators. The project needs to build the community’s capacity to address violence/sexual violence (past the project’s funding end).

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Evaluation Summary “When asked what was most helpful about the focus group, participants said people’s input and ideas, the interaction, open dialogue, sharing, courage to speak out, learning, support information, and facilitation. They also talked about hope for change and a promising future.”

Service Provider Survey – themes in the findings - 1 There is now clarification of provincial and federal protocols in the provision of services to First Nation communities - this was a challenge in the past. There are difficulties in providing service due to the distance required to travel to and from the community for both service providers and community members. With service providers having limited resources for travel, the community has limited choices for services. The small size of the community and the interrelatedness of families can be challenges in providing service. Available and confidential office space in the community can be hard to find. Office space in the Health Centre is in high demand and there is high visibility (i.e. low privacy) at the Health Centre. Some community members may have inconsistent knowledge or be misinformed about the services provided. Further, there may be feelings of shame or mistrust in accessing these services. Connected to this, service providers’ knowledge of Mi’kmaw culture, intergenerational trauma (i.e. colonialism, Residential School trauma), and sexual violence varies as well. There are no First Nations Victims Services Providers in the area.

Service Provider Survey – themes in the findings - 2 Sexual violence is an issue that service providers see. Service providers offer direct and indirect support to sexual violence survivors/victims and varying levels of education on sexual violence to community members, depending on their respective mandates. External (i.e. non-community) service providers are knowledgeable about one another and coordinate services. They know less about services in the community. The community works hard to address barriers and it, especially the Health Centre welcomes external (i.e. non- community) service providers to collaborate with. Community members, in particular, the women of the community demonstrate strength and resilience!

Service Provider Survey – general recommendations Cultural competency training is needed. In recognizing the effects of residential schools, service providers need to practice trauma- informed care. – this session! Referrals between service providers can always be strengthened. Training on dealing with sexual violence disclosure is needed for service providers as well!

Collaboration Strategy/Action Plan “Creating A Violence-Free Community Together” How To/Lessons Learned Session Health Centre’s Five Year Plan Advisory Committee: Working with Prioritized Recommendations for Response and Prevention… Collaboration Strategy/Action Plan – Community Leaders…

Community Leaders – Supporters Team Objective: To build the capacity (skills and knowledge of sexual violence) of trusted and respected community members in supporting other community members Connect with: informal/community supporters, formal/external supporters – Women’s Support Worker at AWRC & SASA and Clinical Therapist at AWRC & SASA Activities: – ongoing information and skills building sessions on: listening, confidentiality, the effects of experiencing sexual violence/the effects of trauma, duty to report, self-care for supporters, reporting, services, trauma-informed practice, working with male survivors, etc. – ongoing check in meeting with team to strategize around challenges, successes, etc. – collection of resources and tools for ongoing development of this Supporters Team

Community Leaders – Educators Team Objective: To facilitate sessions on healthy relationships, sexuality, consent, and boundaries, cybersafety, sexual violence 101, harm reduction for youth, for families, etc. Connect with: AWRC & SASA, RCMP, Sexual Assault Nurse Examiner (SANE) Program Activities: – ongoing educational sessions on various topics, at various times in the year – collection of resources and tools and development of resources and tools to fit community needs – awareness campaigns (i.e. youth poster campaign) – awareness events – Mi’kmaq History Month and Sisters In Spirit (Oct. 4), National Day of Remembrance and Action (Dec. 6), Women’s Memorial March (Feb. 14), International Women’s Day (Mar. 8), Summer Games - Respect Campaign (Aug.) – for formal/external service providers, sessions on residential school trauma and intergenerational violence impact on/impact with sexual violence, holistic service provision to individuals and families, and culturally safe practice

Healing & Ceremony Objective: To promote collective community sharing and dialogue through traditional and intergenerational gatherings for healing from violence and trauma in culturally relevant, revitalizing, and safe ways Connect with: community elders Activities: – community healing circles at various times in the year – community healing through sessions… – Health Centre heals… https://youtu.be/Jw7pafZ3USg

Policies & Procedures Objective: To advocate for policy and procedure changes that address violence and harassment for band staff to promote a violence-free, harassment- free, and safe work place Connect with: Chief & Council Activities: – policies and procedures review and recommendations (i.e. how is reporting on sexual harassment within band staff done? what’s the process? who’s responsible?) – ongoing sessions for band staff on violence and harassment at the workplace

Tools & Resources To support the other parts of the Collaboration Strategy/Action Plan

Reports & Follow Up Needs Assessment Report – can be found on AWRC Website Implementation Report – will be on AWRC Website (March 2016) on Facebook – https://www.facebook.com/PaqtnkekProject/ on AWRC Website – http://awrcsasa.ca/community-development-social- advocacy/responding-preventing-sexual-violence- paqtnkek-project/

Residential Schools & colonialism and Intergenerational Trauma Service Providers’ Session: Part 1 Responding to and Preventing Sexual Violence Project – Paqtnkek Women’s Centres Connect Antigonish Women’s Resource Centre & Sexual Assault Service Association

Introduction to residential schools The 19 th century in Canada was marked by government polices to assimilate Aboriginal peoples based on the assumption that Whites were inherently superior (Bombay, Matheson & Anisman, 2014)The 19 th century in Canada was marked by government polices to assimilate Aboriginal peoples based on the assumption that Whites were inherently superior (Bombay, Matheson & Anisman, 2014) The Indian Residential School (IRS) was one of the key mechanisms to eliminate the “Indian Problem” (Royal Commission on Aboriginal Peoples (RCAP), 1996)The Indian Residential School (IRS) was one of the key mechanisms to eliminate the “Indian Problem” (Royal Commission on Aboriginal Peoples (RCAP), 1996) Children were forced by law to leave their families and communities to live at schools designed to “kill the Indian in the child” (RCAP, 1996)Children were forced by law to leave their families and communities to live at schools designed to “kill the Indian in the child” (RCAP, 1996) These schools taught Aboriginal children to be ashamed of their identity, language, cultural beliefs, and traditions (Dieter, 1999; Friesen & Friesen, 2002)These schools taught Aboriginal children to be ashamed of their identity, language, cultural beliefs, and traditions (Dieter, 1999; Friesen & Friesen, 2002) Over 150,000 Aboriginal children were placed in these schoolsOver 150,000 Aboriginal children were placed in these schools Many children experienced physical, sexual, and psychological abuseMany children experienced physical, sexual, and psychological abuse The legacy and impacts of IRS lives on todayThe legacy and impacts of IRS lives on today National Centre for Truth and Reconciliation Archive: http://nctr.ca/map.php National Centre for Truth and Reconciliation Archive: http://nctr.ca/map.php

Chronology Of Residential School Policy & Events: Phases First Phase: Mid 1800s to 1910 – Assimilation Until 1910, federal residential school policy was “openly and aggressively assimilative” (Aboriginal Healing Foundation, 2005)Until 1910, federal residential school policy was “openly and aggressively assimilative” (Aboriginal Healing Foundation, 2005) Curricula aimed to prepare First Nations children to join the “lower fringe of the dominant society” (Dickason, 2002: 315)Curricula aimed to prepare First Nations children to join the “lower fringe of the dominant society” (Dickason, 2002: 315) Two strategies for assimilation: 1) isolate from families and mainstream society; 2) learn amongst Euro-Canadian childrenTwo strategies for assimilation: 1) isolate from families and mainstream society; 2) learn amongst Euro-Canadian children Second Phase: 1910 to 1951 – Segregation Segregation to “civilize and Christianize”Segregation to “civilize and Christianize” Duncan Campbell Scott, Department of Indian Affairs – In 1920, under Scott's direction, and with the concurrence of the major religions involved in Native education, an amendment to the Indian Act made it mandatory for all Native children between the ages of 7 and 15 years old to attend residential schools. (In fact, children between the ages of 3 and 16 years old attended Indian residential schools.)Duncan Campbell Scott, Department of Indian Affairs – In 1920, under Scott's direction, and with the concurrence of the major religions involved in Native education, an amendment to the Indian Act made it mandatory for all Native children between the ages of 7 and 15 years old to attend residential schools. (In fact, children between the ages of 3 and 16 years old attended Indian residential schools.) Third Phase: 1951 and onward – Integration “Integration”…“Integration”… “Sixties Scoop”“Sixties Scoop” “There are more First Nations children in care today than during the height of residential schools” said Shawn Atleo, former National Chief of the Assembly of First Nations (Atleo, 2014 cited in “A lost tribe”: Child welfare system accused of repeating residential school history, National Post, 2014) “There are more First Nations children in care today than during the height of residential schools” said Shawn Atleo, former National Chief of the Assembly of First Nations (Atleo, 2014 cited in “A lost tribe”: Child welfare system accused of repeating residential school history, National Post, 2014)

Chronology of Residential School Policy In Canada: Events 1845 : Government report to the legislative assembly of Upper Canada recommends boarding schools to educate Aboriginal children 1845 : Government report to the legislative assembly of Upper Canada recommends boarding schools to educate Aboriginal children 1847 : Partnership between the government and church; schooling of a religious nature is recommended by Dr. Egerton Ryerson 1847 : Partnership between the government and church; schooling of a religious nature is recommended by Dr. Egerton Ryerson 1867 : The British North American Act is enacted; Aboriginal education becomes a federal responsibility 1867 : The British North American Act is enacted; Aboriginal education becomes a federal responsibility 1879 : Off-reserve boarding schools are recommended to teach children the skills needed for the modern Canadian economy, removing children from their “evil surroundings” (Fournier & Crey, 1997: 55) 1879 : Off-reserve boarding schools are recommended to teach children the skills needed for the modern Canadian economy, removing children from their “evil surroundings” (Fournier & Crey, 1997: 55)

Chronology: Events Continued 1892 : Federal government and church enter a formal relationship 1892 : Federal government and church enter a formal relationship 1892 to 1969 : Roman Catholic Church, Church of England, United Church, and Presbyterian Church run schools in every province except for New Brunswick, Newfoundland, and Prince Edward Island; however, some children in those provinces attend residential schools in the other provinces 1892 to 1969 : Roman Catholic Church, Church of England, United Church, and Presbyterian Church run schools in every province except for New Brunswick, Newfoundland, and Prince Edward Island; however, some children in those provinces attend residential schools in the other provinces 1920 : Mandatory for all Native children between the ages of 7 and 15 years old to attend residential schools 1920 : Mandatory for all Native children between the ages of 7 and 15 years old to attend residential schools 1932 : Opening of the Shubenacadie Residential School; children ages 3 to 15 years old are taken from their families and communities 1932 : Opening of the Shubenacadie Residential School; children ages 3 to 15 years old are taken from their families and communities 1960s : “Sixties Scoop” = thousands of First Nations and Métis children in Canada are taken away from their families and communities and adopted by non-Aboriginal families 1960s : “Sixties Scoop” = thousands of First Nations and Métis children in Canada are taken away from their families and communities and adopted by non-Aboriginal families 1967 : Shubenacadie Residential School closed its doors 1967 : Shubenacadie Residential School closed its doors

Chronology: Events Continued 1992 to 1993 : The Nuu-Chah-Nulth Tribal Council in British Columbia research effects of residential schools 1992 to 1993 : The Nuu-Chah-Nulth Tribal Council in British Columbia research effects of residential schools 1994 : RCMP review research of the Nuu-Chah-Nulth Tribal Council; Native Residential Task Force created 1994 : RCMP review research of the Nuu-Chah-Nulth Tribal Council; Native Residential Task Force created 1995 : Arthur Henry Plint, former supervisor of the Alberni Indian Residential School, pleads guilty to 16 counts of indecent assault 1995 : Arthur Henry Plint, former supervisor of the Alberni Indian Residential School, pleads guilty to 16 counts of indecent assault 1996a : Last residential school closes; Government of Canada assumes responsibility for the schools 1996a : Last residential school closes; Government of Canada assumes responsibility for the schools 1996b : The Report of the Royal Commission on Aboriginal Peoples is released 1996b : The Report of the Royal Commission on Aboriginal Peoples is released 1997 : John Watson, British Columbia's highest-ranking Indian Affairs official, admits that residential schools were part of an assimilatory policy 1997 : John Watson, British Columbia's highest-ranking Indian Affairs official, admits that residential schools were part of an assimilatory policy

Chronology: Events Continued 1997 : Provincial government of Nova Scotia and Nova Scotia Chiefs sign an agreement with respect to Mi’kmaw education in Nova Scotia – results in the establishment of Mi’kmaq Kina’matnewey (MK schools) 1997 : Provincial government of Nova Scotia and Nova Scotia Chiefs sign an agreement with respect to Mi’kmaw education in Nova Scotia – results in the establishment of Mi’kmaq Kina’matnewey (MK schools) 1998 : Gathering Strength, a one-time $350 million healing fund to address the impact of residential school abuse, is created 1998 : Gathering Strength, a one-time $350 million healing fund to address the impact of residential school abuse, is created 1998 : Aboriginal Healing Foundation is established 1998 : Aboriginal Healing Foundation is established 2005 : Nora Bernard, Mi’kmaw activist and Shubenacadie Residential School survivor, files the largest class-action lawsuit in Canadian history, representing ~79,000 residential school survivors; the government of Canada settles for ~$5 billion 2005 : Nora Bernard, Mi’kmaw activist and Shubenacadie Residential School survivor, files the largest class-action lawsuit in Canadian history, representing ~79,000 residential school survivors; the government of Canada settles for ~$5 billion 2007 : Government of Canada implements the Indian Residential Schools Settlement Agreement; the Truth and Reconciliation Commission (TRC) is one component 2007 : Government of Canada implements the Indian Residential Schools Settlement Agreement; the Truth and Reconciliation Commission (TRC) is one component 2008 : Prime Minister Stephen Harper makes a Statement of Apology to former students of residential schools 2008 : Prime Minister Stephen Harper makes a Statement of Apology to former students of residential schools 2015 : TRC Recommendations 2015 : TRC Recommendations Now : 7 of 10 Mi’kmaw communities control and manage elementary and/or secondary schools on reserves… Not in Paqtnkek yet… Now : 7 of 10 Mi’kmaw communities control and manage elementary and/or secondary schools on reserves… Not in Paqtnkek yet…

Abuse in Residential Schools Aboriginal Healing Foundation Abuse within residential schools is described as ritual or “ritualized” abuseAbuse within residential schools is described as ritual or “ritualized” abuse Ritual or “Ritualized” Abuse: Repeated, systematic, sadist, and humiliating trauma to the physical, sexual, spiritual, and emotional health of a person that may utilize techniques, including but not limited to, conditioning, mind control, and tortureRepeated, systematic, sadist, and humiliating trauma to the physical, sexual, spiritual, and emotional health of a person that may utilize techniques, including but not limited to, conditioning, mind control, and torture Policies that supported the aggressive assimilation of Aboriginal children through residential schools are now characterized as ethnocide or genocidePolicies that supported the aggressive assimilation of Aboriginal children through residential schools are now characterized as ethnocide or genocideGenocide: “Acts committed with the intent to destroy, in whole or in part, a national, ethnic, racial, or religious group” (United Nations, 1948: 1)“Acts committed with the intent to destroy, in whole or in part, a national, ethnic, racial, or religious group” (United Nations, 1948: 1)Ethnocide: “Deliberate attempt to eradicate the culture or way of life of a people. Ethnocide depends on the use of political power to force a relatively powerless people to give up their culture and is therefore a characteristic of colonialism and other situations where coercion can be applied” (Barfield, 1997 cited in Legacy of Hope Foundation, 2003: 18)“Deliberate attempt to eradicate the culture or way of life of a people. Ethnocide depends on the use of political power to force a relatively powerless people to give up their culture and is therefore a characteristic of colonialism and other situations where coercion can be applied” (Barfield, 1997 cited in Legacy of Hope Foundation, 2003: 18)

Eight conditions or tactics of power & control (Biderman’s Chart of Coercion) 1. Isolating victims by depriving them of their usual social supports and the ability to resist, making them completely dependent upon the captor Children were taken away from family, community, home, place of familial language, from their land, their natural environment, their spiritual livesChildren were taken away from family, community, home, place of familial language, from their land, their natural environment, their spiritual lives Children were separated by genderChildren were separated by gender Siblings were sent to different schools or separated within the same institutionSiblings were sent to different schools or separated within the same institution Family contact, through letters or visits, was highly controlled or forbiddenFamily contact, through letters or visits, was highly controlled or forbidden Isolation rooms or solidarity confinement were used for punishmentIsolation rooms or solidarity confinement were used for punishment Emotional need was seen as “sickness”Emotional need was seen as “sickness” Children were unable to attend family member’s funeral ceremoniesChildren were unable to attend family member’s funeral ceremonies Children were transported across far distancesChildren were transported across far distances Children were left alone to deal with bullies or victimizationChildren were left alone to deal with bullies or victimization If the priests or nuns did not like the child, they further isolated that childIf the priests or nuns did not like the child, they further isolated that child Uniforms, haircuts, and English language enforcement fostered feelings of invisibilityUniforms, haircuts, and English language enforcement fostered feelings of invisibility Children, who were assertive or showed independence, were seen as outcasts to priests, nuns, and other studentsChildren, who were assertive or showed independence, were seen as outcasts to priests, nuns, and other students

Eight conditions or tactics of power & control 2. Monopolizing the perceptions of victims, by eliminating any stimuli not controlled by the captor and punishing non-compliance Children were given continuous messages of power and control and evil versus innocence; Native culture was taught to be wrong and badChildren were given continuous messages of power and control and evil versus innocence; Native culture was taught to be wrong and bad Authority was their God and school was their worldAuthority was their God and school was their world Children forgot the concepts embedded in their own languages and traditional practicesChildren forgot the concepts embedded in their own languages and traditional practices Mental, physical, spiritual, and emotional suppression occurredMental, physical, spiritual, and emotional suppression occurred Children were punished for individuality and self-expressionChildren were punished for individuality and self-expression Children were made to look “non-Indian”Children were made to look “non-Indian” Girls were made to feel ashamed of their maturing bodiesGirls were made to feel ashamed of their maturing bodies Children felt helpless to act on abuses perpetrated on themselves or their peersChildren felt helpless to act on abuses perpetrated on themselves or their peers Choice did not existChoice did not exist

Eight conditions or tactics of power & control 3. Inducing debility and exhaustion in victims by weakening their mental and physical ability to resist Children lived in continual fearChildren lived in continual fear Children were deprived of food, sleep, warmth, and other basic human necessitiesChildren were deprived of food, sleep, warmth, and other basic human necessities Children endured cold buildings and disgusting foodChildren endured cold buildings and disgusting food Hard labour and religious regimes were hard on childrenHard labour and religious regimes were hard on children Children were used as “slave labour”Children were used as “slave labour” Children were stressed out, forced to endure long hours of work and studyChildren were stressed out, forced to endure long hours of work and study Children endured years of sensory deprivationChildren endured years of sensory deprivation The environment was regimentedThe environment was regimented Children were used for experimentation (forced sterilization)Children were used for experimentation (forced sterilization) Children were put into isolation when illChildren were put into isolation when ill Room checks were performed frequentlyRoom checks were performed frequently Children were forced to bury their deceased peers (~6,000 died in residential schools)Children were forced to bury their deceased peers (~6,000 died in residential schools)

Eight conditions or tactics of power & control 4. Continual threats against victims to induce anxiety, helplessness, and compliance Children were told that if they spoke out about the abuse they experienced…Children were told that if they spoke out about the abuse they experienced… “You will never see your family again”“You will never see your family again” “You will lose visitations or mail”“You will lose visitations or mail” “You will not be fed”“You will not be fed” “You will get hurt even more”“You will get hurt even more” “You will die”“You will die” “You will go to hell”“You will go to hell” “No one will believe you”“No one will believe you” Children were threatened with torture for disobedienceChildren were threatened with torture for disobedience Children were threatened with further degradationChildren were threatened with further degradation Children were threatened with losing day tripsChildren were threatened with losing day trips The threat of punishment was constantThe threat of punishment was constant

Eight conditions or tactics of power & control 5. Granting occasional indulgences as positive motivations for compliance and to prevent complete adjustment to deprivation Rewarded with treats if everyone was goodRewarded with treats if everyone was good Infrequent days tripsInfrequent days trips Special mealsSpecial meals Some children were allowed to return home in the summerSome children were allowed to return home in the summer School inspection meant good food, homey atmosphere, and being well-dressedSchool inspection meant good food, homey atmosphere, and being well-dressed “Teacher’s pets” were given special privileges“Teacher’s pets” were given special privileges Small gifts were given “by God”Small gifts were given “by God” Children were given bread not dog biscuitsChildren were given bread not dog biscuits Children were sexually touched for the children’s “nurturing”Children were sexually touched for the children’s “nurturing” One day a year there was a picnicOne day a year there was a picnic

Eight conditions or tactics of power & control 6. Demonstrations of the omnipotence and power of the abuser by demonstrating the futility of any resistance Blind obedience within a hierarchyBlind obedience within a hierarchy The manner that the priests and nuns walked around was intimidating; everyone had to stand up when the priests entered the roomThe manner that the priests and nuns walked around was intimidating; everyone had to stand up when the priests entered the room Children were taught that Aboriginal people have no voice and no choice; non-Aboriginal people were superiorChildren were taught that Aboriginal people have no voice and no choice; non-Aboriginal people were superior Teachers ate and dressed better than the children, holding all the power and controlTeachers ate and dressed better than the children, holding all the power and control Children laboured and their work was sold without payChildren laboured and their work was sold without pay The priests and nuns were “role models”The priests and nuns were “role models” No one could escape without consequences and punishmentNo one could escape without consequences and punishment The priests and nuns could see everything the children didThe priests and nuns could see everything the children did

Eight conditions or tactics of power & control 7. Degradation and humiliation make the costs of resistance more damaging than compliance Name-calling and put-downs against children, parents, culture, and languageName-calling and put-downs against children, parents, culture, and language Children were forced to wear dirty or soiled clothing as punishmentChildren were forced to wear dirty or soiled clothing as punishment Sick children were forced to eat their own vomitSick children were forced to eat their own vomit Children were forced to crawl at the feet of the priests and nunsChildren were forced to crawl at the feet of the priests and nuns Forced to wear diapers for bed-wettingForced to wear diapers for bed-wetting Children were taught that women were below men in all thingsChildren were taught that women were below men in all things Lighter-skinned children received more positive treatmentLighter-skinned children received more positive treatment Children were physically beaten in front of the whole school, held down by their hands and feet with their pants pulled downChildren were physically beaten in front of the whole school, held down by their hands and feet with their pants pulled down There was different food for the children from what the priests and nuns ateThere was different food for the children from what the priests and nuns ate

Eight conditions or tactics of power & control 8. Enforcing trivial demands to ensure that total compliance becomes habitual Every little thing had to be cleanEvery little thing had to be clean Children were forced to follow rules for bowing and kneeling to the priests and nunsChildren were forced to follow rules for bowing and kneeling to the priests and nuns Children were forced to clean floors with a toothbrush for punishmentChildren were forced to clean floors with a toothbrush for punishment Continuous militant surveillanceContinuous militant surveillance

Focus on Sexual Violence Some figures suggest that at least 1 in 5 children in residential schools suffered sexual abuse (In Thousands abused at residential schools, stats show, CTV, 2009) 37,965 sexual assault claims (those reported) of the ~80,000 surviving residential school survivors (Press Progress, 2015) Estimates suggest that sexual abuse rates were as high as 75% in some schools (Cultural Survival, 2011) Sexual assault among young women presently is associated with having a parent who attended residential schools; they are 2.35 times more likely (The Cedar Project, 2015)

Aftermath of residential schools Aboriginal Healing Foundation “Many survivors do not remember the abuse until years after it occurred” (Heath Canada, 1993: 2)“Many survivors do not remember the abuse until years after it occurred” (Heath Canada, 1993: 2) Many abusers have shifted the blame away from themselves and placed it on the policies/institutions or the children themselvesMany abusers have shifted the blame away from themselves and placed it on the policies/institutions or the children themselves For many years, the criminal justice system enabled such abuse to continue by fostering the (mis)conception that complaints from the children were invalidFor many years, the criminal justice system enabled such abuse to continue by fostering the (mis)conception that complaints from the children were invalid Aboriginal individuals, families, and communities learned tactics in residential schools that they use against each other via lateral violenceAboriginal individuals, families, and communities learned tactics in residential schools that they use against each other via lateral violence Aboriginal people continue to be trapped by social, political, and economic politics that promote dependency by preventing self- sufficiency/determinationAboriginal people continue to be trapped by social, political, and economic politics that promote dependency by preventing self- sufficiency/determination

Showing & Discussion Journey From the Shadows https://youtu.be/88BXAh8XGDs

“Residential schools violated our belief that the world is a safe place and that people can be trusted… Most health and social programs… fail to acknowledge the historical and ongoing injustices faced by our people… A young member of our community once said that he dreamt of one day when he can read about the impacts of residential school and not have to live with it.” (Teegee [Takla Lake First Nation], Executive Director of Family Services for Carrier Sekani Family Services, 2015)

Residential Schools… Colonial and Post-Colonial Policies Continuing Negotiations: First Nations and the State (McCord Museum, April, 28, 2008) Continuing Negotiations: First Nations and the State (McCord Museum, April, 28, 2008) 3 minutes3 minutes https://youtu.be/OXarTLbAIgQhttps://youtu.be/OXarTLbAIgQ Aboriginal Cultural Safety: Colonial and Post-Colonial Policies (AHT Cultural Safety, September, 12, 2012) Aboriginal Cultural Safety: Colonial and Post-Colonial Policies (AHT Cultural Safety, September, 12, 2012) 5 minutes5 minutes https://youtu.be/vQZv2VIjep8https://youtu.be/vQZv2VIjep8

Accumulated Grief and loss Aboriginal Healing Foundation A required understanding for restoring health and balance within Aboriginal families and communitiesA required understanding for restoring health and balance within Aboriginal families and communities Loss of: Relationships with siblings, parents, grandparents, and extended family membersRelationships with siblings, parents, grandparents, and extended family members Language and other forms of communicationLanguage and other forms of communication Spiritual and healing customs and traditionsSpiritual and healing customs and traditions Parenting and grand-parenting skillsParenting and grand-parenting skills Homelands and ancestral territoriesHomelands and ancestral territories Hunting and fishing skills and other means of promoting self-sufficiencyHunting and fishing skills and other means of promoting self-sufficiency Effective healing can only happen when the multi-level impacts of: Accumulated historical losses, ongoing re-victimization (through oppressive political and economic policies or systemic barriers), unresolved trauma of child abuse, and undiagnosed post traumatic stress disorder are fully understood in terms of how they play out in the lives of Aboriginal people todayAccumulated historical losses, ongoing re-victimization (through oppressive political and economic policies or systemic barriers), unresolved trauma of child abuse, and undiagnosed post traumatic stress disorder are fully understood in terms of how they play out in the lives of Aboriginal people today

Familial Attendance & Cumulative and Contemporary Stressors to influence well-being Bombay et al. Historical trauma theory suggests that, like the person who experiences the original trauma, subsequent generations might also be reactive to stressesHistorical trauma theory suggests that, like the person who experiences the original trauma, subsequent generations might also be reactive to stresses Historical trauma theory places emphasis on the cumulative impact that historical traumatic events have on populations who have endured a history of numerous assaults against their groupHistorical trauma theory places emphasis on the cumulative impact that historical traumatic events have on populations who have endured a history of numerous assaults against their group It is possible for subsequent generations that their reactions to current injustices or unrelated stressors would be greatly increased. Frequent thoughts of perceived losses (e.g. loss of language, trust) stemming for historical trauma is associated with greater symptoms of emotional distress, perceived discrimination, and alcohol abuse.It is possible for subsequent generations that their reactions to current injustices or unrelated stressors would be greatly increased. Frequent thoughts of perceived losses (e.g. loss of language, trust) stemming for historical trauma is associated with greater symptoms of emotional distress, perceived discrimination, and alcohol abuse.

“Connecting the past with the present is inherent in many cultural traditions. Historical trauma theory contextualizes the ‘time and place’. It validates and aligns itself with the experiences and explanatory models of affected populations and recognizes issues of accountability and agency. It creates an emotional and psychological release from blame and guilt about health status, empowers individuals and communities to address the root causes of poor health and allows for capacity building unique to culture, community and social structure.” (Sotero, 2006)

Social Context Complex Trauma Haskell and Randall Layers of persistently experienced trauma in terms of a series of overlapping tiers (Marie-Anik Gagne, 1998) Tier One: colonialism, the “seed of trauma”, as it leads to dependency, then cultural genocide and racism Tier Two: socioeconomic and political dependency flowing from colonialism Tier Three: experience of residential schools and the alcohol and substance abuse associated with coping with the trauma Tier Four: cultural bereavement and problems of domestic violence, child sexual abuse, child abuse, and accidental deaths associated with the trauma

Adaptations and Trauma Responses: Ways of Coping Haskell and Randall Traumatized people will rely on emotional numbness (the distancing of their feelings) or will use disassociation (the appearance to have “checked out”) “When abuse is prolonged and repeated, these coping behaviors result in psychological and physiological changes or adaptions. Eventually, the adaptions that were developed to survive become no longer functional. For example, some of these responses keep the body on high for danger (arousal and hyper vigilance) or disconnect the body and create numbness in order not to feel pain.” (Haskell, 2003) “When abuse is prolonged and repeated, these coping behaviors result in psychological and physiological changes or adaptions. Eventually, the adaptions that were developed to survive become no longer functional. For example, some of these responses keep the body on high for danger (arousal and hyper vigilance) or disconnect the body and create numbness in order not to feel pain.” (Haskell, 2003) Shift from a deficit model to an adaption, resiliency model Focus on survivor’s best attempts at coping with overwhelming abuse, neglect, or maltreatment in intolerable circumstancesFocus on survivor’s best attempts at coping with overwhelming abuse, neglect, or maltreatment in intolerable circumstances Includes a compassionate recognition of the harms associated with these attempts to cope – to develop more effective ways to copeIncludes a compassionate recognition of the harms associated with these attempts to cope – to develop more effective ways to cope Assists survivors in recognizing their strengths and inner resourcesAssists survivors in recognizing their strengths and inner resources Validate and recognize people’s courageous attempts to survive and thriveValidate and recognize people’s courageous attempts to survive and thrive

Trauma MAY BE WOVEN… BUT SO IS RESILIENCE? Indian Country Today Trauma experienced by earlier generations can influence the structure of our genes, making them more likely to “switch on” negative responses to stress and trauma ( Trauma may be woven into the DNA of Native Americans, in Indian Country Today, 2015)Trauma experienced by earlier generations can influence the structure of our genes, making them more likely to “switch on” negative responses to stress and trauma ( Trauma may be woven into the DNA of Native Americans, in Indian Country Today, 2015) But how about inherited resilience?But how about inherited resilience?

Trauma-Informed Service Delivery and Holistic & Culturally Safe Provision/Practice Service Providers’ Session: Part 2 Responding to and Preventing Sexual Violence Project – Paqtnkek Women’s Centres Connect Antigonish Women’s Resource Centre & Sexual Assault Service Association

Recapping this Morning Residential School PolicyResidential School Policy Eight conditions or tactics of power & control used in Residential SchoolsEight conditions or tactics of power & control used in Residential Schools Journey from the Shadows Showing & Discussion Journey from the Shadows Showing & Discussion Colonial/Post-Colonial PoliciesColonial/Post-Colonial Policies Historical Trauma TheoryHistorical Trauma Theory Social Context Complex Trauma FrameworkSocial Context Complex Trauma Framework Adaptations to and Coping with TraumaAdaptations to and Coping with Trauma

Moving forward: Toward Healing Aboriginal Healing Foundation Individual Level Survivors need non-judgmental support in creating strategies of empowerment and self-careSurvivors need non-judgmental support in creating strategies of empowerment and self-care Community Level Survivors needs to re-connect with others who share an understanding of the past and hope for the futureSurvivors needs to re-connect with others who share an understanding of the past and hope for the future Political Level Survivors need support to their individual and collective rights to justice and self-determinationSurvivors need support to their individual and collective rights to justice and self-determination Service System Level Survivors need strong, vocal advocates within “the system” who are committed to re- empowering Aboriginal peopleSurvivors need strong, vocal advocates within “the system” who are committed to re- empowering Aboriginal people Cultural Level Survivors need to re-connect with history, culture, and language through leaders, traditional people, workshops, field trips, and ceremoniesSurvivors need to re-connect with history, culture, and language through leaders, traditional people, workshops, field trips, and ceremonies

Trauma-Informed Service Delivery Elliot, Bjelajac, Fallot, Markoff, and Reed Influenced by an understanding of the impact of interpersonal violence and victimization in an individual’s life and development. Understanding how violence impacts the life of an individual helps to make every interaction consistent with the recovery process and reduces the possibility of re-traumatization. “An approach to engaging people with histories of trauma that recognizes the presence of trauma symptoms and acknowledges the role that trauma plays in their lives.” (Green, 2011)

The Need for Trauma-Informed Services “Trauma services” make up the majority of services in the service system.“Trauma services” make up the majority of services in the service system. Effects of trauma can be seen in both problems directly related to trauma and problems that initially appear to be unrelated.Effects of trauma can be seen in both problems directly related to trauma and problems that initially appear to be unrelated. Many common procedures and practices in service settings re- trigger trauma reactions and are experienced as emotionally unsafe and disempowering for survivors of trauma.Many common procedures and practices in service settings re- trigger trauma reactions and are experienced as emotionally unsafe and disempowering for survivors of trauma. A service system that does not subscribe to the principles of trauma-informed services or to an understanding of the pervasive long-term impact of trauma may inadvertently create an invalidating environment for survivors.A service system that does not subscribe to the principles of trauma-informed services or to an understanding of the pervasive long-term impact of trauma may inadvertently create an invalidating environment for survivors.

TEN Principles of Trauma-Informed Services 1.Trauma-Informed Services Recognize the Impact of Violence and Victimization on Development and Coping Strategies Recognizing the long-term and pervasive impact of interpersonal violence and childhood abuse validates the experiences of survivors and the difficulties they face in seeking services. This validation increases a sense of safety and hope.

TEN Principles of Trauma-Informed Services 2. Trauma-Informed Services Identify Recovery from Trauma as a Primary Goal Essential that treatment from trauma be integrated in services, rather than sequential or parallel.

TEN Principles of Trauma-Informed Services 3. Trauma-Informed Services Employ an Empowerment Model Facilitate the individual’s ability to take care of their life. An empowerment model can increase an individual’s power in personal, interpersonal, and political spheres.

Empowerment Model Positive partnership between the individual/survivor seeking services and their helper/service providerPositive partnership between the individual/survivor seeking services and their helper/service provider Goals of the work are mutual and established collaborativelyGoals of the work are mutual and established collaboratively Individual/survivor’s issues are understood as created or influenced by the sociopolitical context and the impact of their cultural context is consideredIndividual/survivor’s issues are understood as created or influenced by the sociopolitical context and the impact of their cultural context is considered Facilitates the formation of a “forum” where individuals/survivors and helpers/service providers can relate to each other in mutually supportive waysFacilitates the formation of a “forum” where individuals/survivors and helpers/service providers can relate to each other in mutually supportive ways The individual/survivor feels their experiences and choices are validated and that their existing strengths are being built uponThe individual/survivor feels their experiences and choices are validated and that their existing strengths are being built upon Collaboration provides individual/survivor and helper/service provider with increased competence and comfort in taking action on personal goals (Miller & Stiver, 1997)Collaboration provides individual/survivor and helper/service provider with increased competence and comfort in taking action on personal goals (Miller & Stiver, 1997) Expand an individual’s/survivor’s resources and networks, so they can become advocates for othersExpand an individual’s/survivor’s resources and networks, so they can become advocates for others Individuals/survivors can share experiences, strengths, and hopes with others and serve as role modelsIndividuals/survivors can share experiences, strengths, and hopes with others and serve as role models

TEN Principles of Trauma-Informed Services 4. Trauma-Informed Services Strive to Maximize an Individual’s/Survivor’s Choices and Control over Recovery Allows individuals/survivors to reclaim their right to direct their own life and pursue their own dreams and goals. They are not powerless, overwhelmed victims.

TEN Principles of Trauma-Informed Services 5. Trauma-Informed Services are Based in Relational Collaboration A therapeutic relationship is one that includes R espect, I nformation, C onnection, and H ope ( RICH ). (Saakvitne et al., 2000) This helps in developing safety and trust and a relationship which is consistent, predictable, non-violent, non-shaming, and non-blaming. Service providers must be aware of the power imbalance in the helper-helped relationship and work to get rid of the hierarchy by having an empowering and collaborative relationship. The individual/survivor has the right to refuse to answer a question, refuse treatment, or request an alternative treatment; they have the right to direct their own treatment.

TEN Principles of Trauma-Informed Services 6. Trauma-Informed Services Create an Atmosphere that is Respectful of the Need for Safety, Respect, and Acceptance Modify service provision approaches, programs, and physical settings to create a space that is safe and welcoming for individuals/survivors. Adhere to confidentiality policies, give clear information, be consistent and predictable, and provide individuals/survivors with as much control and choice over their experience as possible. Have clear boundaries and well-defined roles.

TEN Principles of Trauma-Informed Services 7. Trauma-Informed Services Emphasize Individual’s/Survivor’s Strengths, Highlighting Adaptions Over Symptoms and Resiliency Over Pathology The term “survivor” was used to counteract the sense of powerlessness that “victim” implies and shifts the focus to the individual’s strengths. An empowerment approach suggests that individuals create their own identifications. “Victim” might work for some.An empowerment approach suggests that individuals create their own identifications. “Victim” might work for some. Recognizes symptoms as originating from adaptions to the trauma. Validating resilience is important to increase self-esteem and to develop new skills and resources for stimulating new healthy adaptations to current situations. Resilience and resistance…Resilience and resistance… Emphasize skills associated with their social roles to highlight the individual's/survivor’s capacity to serve in valued social roles.

TEN Principles of Trauma-Informed Services 8. The Goal of Trauma-Informed Service is to Minimize the Possibilities of Re-Traumatization Individuals/survivors need to have their experiences heard and validated. Making connections between past experiences and current situations is crucial; this means understanding the impact of trauma, how current problems relate to past trauma, and the need to provide individuals/survivors with information about an integrated model of recovery.

TEN Principles of Trauma-Informed Services 9. Trauma-Informed Services Strive to be Culturally Competent and to Understand Each Individual/Survivor in the Context of their Life Experience and Cultural Background Cultural Competency: having the knowledge and skills to work within the individual’s/survivor’s culture and understanding how one’s own cultural background influences interactions with the individual/survivor. The meaning one gives to violence and trauma can vary by culture. Healing takes place within an individual’s cultural context and support network, and different cultural groups may have unique resources to support healing. Be open to asking questions, doing your own research, and trying to understand the individual’s/survivor’s experiences and responses through the lens of their cultural context. Culture interacts with other factors (gender, sexual orientation, race, ethnicity, religion, ability, class, education level, and so on) to create more or less stigma associated with violence, trauma, barriers to healing, and different resources with which to work.

TEN Principles of Trauma-Informed Services 10. Trauma-Informed Agencies Solicit Input and Involve Individuals/Survivors in Designing and Evaluating Services Individuals/survivors should be involved in designing, developing, and delivering treatment services, as well as be part of an ongoing evaluation of those services. Provides empowering growth experiences for individuals/survivors involved.

Check-in What ways might your work align with these ten principles of trauma-informed services (at your level and at your organization level)?What ways might your work align with these ten principles of trauma-informed services (at your level and at your organization level)? What ways might your work be strengthened to better align with these ten principles of trauma-informed services (at your level and at your organization level)?What ways might your work be strengthened to better align with these ten principles of trauma-informed services (at your level and at your organization level)? What are the opportunities?What are the opportunities? What are the challenges?What are the challenges?

Cultural safety Awareness of Cultural Safety (RCHE, August, 19, 2013) Awareness of Cultural Safety (RCHE, August, 19, 2013) 8 minutes8 minutes https://youtu.be/PfrIW9EUi4ghttps://youtu.be/PfrIW9EUi4g

Cultural Safety Williams Cultural Safety: an environment which is safe for people; where there is no assault, challenge, or denial of their identity, of who they are and what they need. It is about shared respect, shared meaning, shared knowledge and experience, of learning together with dignity, and truly listening. The term was developed in the 1980s in New Zealand in response to the Indigenous Maori’s discontent with nursing care. The theory was supported by Maori people, as it upheld the political ideas of self-determination and decolonization. To facilitate culturally safe environments, those working in cross-culturally situations must address this issue at professional and personal levels. cultural safety = affirming identities that had been forcibly suppressed

Cultural Safety: Why? A matter of priority for any organization involved in service provision for Indigenous communities; service providers must critically evaluate their work practices and determine pathways to genuine empowerment. Otherwise, self-determination, social justice, and reconciliation will never become a reality and structural and systemic violence will continue. Also, why… Aboriginal Cultural Safety: Health Determinants and Health Status (AHT Cultural Safety, September, 12, 2013) Aboriginal Cultural Safety: Health Determinants and Health Status (AHT Cultural Safety, September, 12, 2013) 6 minutes6 minutes https://youtu.be/VisEU8H5Ys4https://youtu.be/VisEU8H5Ys4

Community health impact assessment tool Community Health Impact Assessment Tool (CHIAT) developed by Paqtnkek Mi’kmaw Nation to improve the health of the community.Community Health Impact Assessment Tool (CHIAT) developed by Paqtnkek Mi’kmaw Nation to improve the health of the community. Tool is to be used in the community and by community leaders.Tool is to be used in the community and by community leaders. Paqtnkek Determinants of HealthPaqtnkek Determinants of Health 20102010

Cultural Safety: How? Through regular and compulsory exercises to examine preconceived ideas and stereotypes. Examine organization, programs, services, and work practice. Some questions to ask: What is the purpose of the organization? What is the reason for each of our services to exist?What is the purpose of the organization? What is the reason for each of our services to exist? What does cultural safety mean for the organization?What does cultural safety mean for the organization? How can the organization ensure that Aboriginal clients have access to appropriate and meaningful service delivery?How can the organization ensure that Aboriginal clients have access to appropriate and meaningful service delivery? How can we ensure that we do not continue assimilationist and destructive practices that perpetuate structural violence and structural frustration?How can we ensure that we do not continue assimilationist and destructive practices that perpetuate structural violence and structural frustration? (Williams, 2009)

Cultural safety (First Nations Mental Wellness Continuum Framework, January, 2015) Cultural safety can be considered an extension to cultural competence on the cultural continuum. As such, cultural safety takes us beyond the following: cultural awareness, the acknowledgement of difference; cultural sensitivity, the recognition of the importance of respecting difference; and cultural competence, the focus on skills, knowledge, and attitudes of practitioners. Cultural safety can also be seen to involve a paradigm shift. It includes reflecting upon cultural, historical, and structural differences and power relationships within the care that is provided. It involves a process of ongoing self-reflection and organizational growth for service providers and the system as a whole to respond effectively to First Nations people. Rather than being a lens to look through (Anderson et al., 2003), cultural safety could be seen as a mirror to hold up to oneself and one’s organization, with an awareness of power relationships and all their broad impacts. Cultural safety involves being mindful, personally and as an organization, that one will always have “blind spots”. Therefore, it is essential that First Nations clients and communities define what culturally safe services and policies entail (Wiebe et al., 2013).

Guiding principles for Cultural Safety Respect for culture, knowledges, experience, and obligationsRespect for culture, knowledges, experience, and obligations No assault on a person’s identity or dignityNo assault on a person’s identity or dignity Clearly defined pathways to empowerment and self-determinationClearly defined pathways to empowerment and self-determination Recognition of the right to promote, develop, and maintain own institutional structures, distinctive customs, traditions, procedures, and practicesRecognition of the right to promote, develop, and maintain own institutional structures, distinctive customs, traditions, procedures, and practices Recognition of more than one set of principlesRecognition of more than one set of principles Commitment to the theory and practice of cultural safety by service providersCommitment to the theory and practice of cultural safety by service providers Debunking the myth that all Indigenous people are the sameDebunking the myth that all Indigenous people are the same Working with where people are at and not where you want them to beWorking with where people are at and not where you want them to be “Right to make mistakes”“Right to make mistakes” Careful negotiations of power “outside” professional skills and knowledge, which may be used to enhance decision makingCareful negotiations of power “outside” professional skills and knowledge, which may be used to enhance decision making Make the time required for skills and knowledge to develop a certain level of understandingMake the time required for skills and knowledge to develop a certain level of understanding Needs to be consistent, ongoing, and broad (not just one cause, not just one solution)Needs to be consistent, ongoing, and broad (not just one cause, not just one solution) Communicate co-operativelyCommunicate co-operatively Clarification of the place and role of non- Indigenous service providersClarification of the place and role of non- Indigenous service providers Emphasis on community control or ownershipEmphasis on community control or ownership

Check-in What ways might your work support cultural safety (at your level and at your organization level)?What ways might your work support cultural safety (at your level and at your organization level)? What ways might your work be strengthened to better support cultural safety (at your level and at your organization level)?What ways might your work be strengthened to better support cultural safety (at your level and at your organization level)? What are the opportunities?What are the opportunities? What are the challenges?What are the challenges?

Indigenous health and healing Aboriginal Cultural Safety: Indigenous Health and Healing (AHT Cultural Safety, September, 12, 2013) Aboriginal Cultural Safety: Indigenous Health and Healing (AHT Cultural Safety, September, 12, 2013) 5 minutes5 minutes https://youtu.be/kWGZ6JxAvbYhttps://youtu.be/kWGZ6JxAvbY

Holistic balance Castellano, 2012 (From Truth to Reconciliation (Aboriginal Healing Foundation), p. 381-400)

Everything is related Castellano, 2012 (From Truth to Reconciliation (Aboriginal Healing Foundation), p. 381-400)

A central teaching of First Nation Elders is that everything is related. This wisdom is sometimes represented visually by locating individuals at the centre of a set of concentric circles that ripple outward to include family, community, nation, and the natural world. The notion is not that human beings are at the centre of the universe but that our lives are nested in complex relationships. Our words, actions, and even our thoughts have wide-reaching, timeless impacts that cannot be discerned by our physical senses. Conversely, our lives are impacted by forces and events in the larger world, whose origins and intentions are often beyond our knowledge or understanding.

Stages of individual healing Castellano, 2012 (From Truth to Reconciliation (Aboriginal Healing Foundation), p. 381-400)

Stages of community healing… Think our project! Castellano, 2012 (From Truth to Reconciliation (Aboriginal Healing Foundation), p. 381-400)

Components of Residential School resolution… Stages of societal healing Castellano, 2012 (From Truth to Reconciliation (Aboriginal Healing Foundation), p. 381-400)

The steps proposed for resolution were: acknowledgement, naming the harmful acts and admitting that they were wrong; redress, taking action to compensate for harms inflicted; healing, restoring physical, mental, social/emotional, and spiritual balance in individuals, families, communities, and nations; and reconciliation, accepting one another following injurious acts or periods of conflict and developing mutual trust. Reconciliation involves perpetrators asking for and victims offering forgiveness, as they acknowledge and accept the past and recognize the humanity of one another.

Healing is Sacred Aboriginal Healing Foundation Individual health and healing are integral to a balanced family and community life. Healing is typically a group process involving all those who are impacted. Through elders, traditional healers, and cultural teachers. Circle Theory and Process The circle is holistic in that everyone has an equal opportunity to participate and each voice is valued and respected.The circle is holistic in that everyone has an equal opportunity to participate and each voice is valued and respected. Full participation is both oral and aural; non-interference and holistic listening are important.Full participation is both oral and aural; non-interference and holistic listening are important. Holistic listening is actively and with empathy, listening with the heart, the mind, and the spirit.Holistic listening is actively and with empathy, listening with the heart, the mind, and the spirit.

“In the Aboriginal worldview, healing is a lifelong process following the same spiraling pattern as an eagle in flight: the eagle soars higher and higher by spiraling upwards in ever-widening circles. This pattern of flight teaches that healing also progresses cyclically, each new stage offering deeper insights as preparation for the next.”

Culture-Based Approach to Healing Aboriginal Healing Foundation Colonization has interrupted the transmission of traditional teachings and practices. Non-Aboriginal service providers must be open to seek guidance from respected Aboriginal elders and traditional people and to refer Aboriginal clients to culturally-based services, as needed. Culturally-based approaches to healing: Are holisticAre holistic Include a central role for elders and traditional peopleInclude a central role for elders and traditional people Use the structure of the circle and outdoor physical settingsUse the structure of the circle and outdoor physical settings Include traditional teachings and medicines, storytelling, and ceremonyInclude traditional teachings and medicines, storytelling, and ceremony

Physical Empowerment Aboriginal Healing Foundation Restored through: Breathing and rest/relaxation techniquesBreathing and rest/relaxation techniques ExerciseExercise Hunting and being on the landHunting and being on the land Sweat Lodge ceremoniesSweat Lodge ceremonies Therapeutic danceTherapeutic dance Healthy diet and nutritionHealthy diet and nutrition Drinking lots of waterDrinking lots of water Support to manage addictionsSupport to manage addictions Traditional and modern medicineTraditional and modern medicine

Mental Empowerment Aboriginal Healing Foundation Restored through: Traditional teachingsTraditional teachings Cognitive strategiesCognitive strategies Dream interpretation and vision questsDream interpretation and vision quests Creating innovative safety plans to reduce risk and prevent re- victimizationCreating innovative safety plans to reduce risk and prevent re- victimization Making a story, map, and narrative to illustrate the larger picture of the survivor’s life in the past, present, and futureMaking a story, map, and narrative to illustrate the larger picture of the survivor’s life in the past, present, and future Visualize new and more hopeful outcomes of the challenges in the survivor’s lifeVisualize new and more hopeful outcomes of the challenges in the survivor’s life Create a sense of partnership based on mutual respect between service provider and the survivorCreate a sense of partnership based on mutual respect between service provider and the survivor As a service provider, bring the issue of residential school abuse into the public domain through educational activities to increase awareness of past injustice and restore a sense of balance in Aboriginal and non- Aboriginal relationsAs a service provider, bring the issue of residential school abuse into the public domain through educational activities to increase awareness of past injustice and restore a sense of balance in Aboriginal and non- Aboriginal relations

Emotional Empowerment Aboriginal Healing Foundation Restored through: Non-judgmental supportNon-judgmental support Anger release and anger management techniquesAnger release and anger management techniques Creative dream and art therapiesCreative dream and art therapies Strengthening of informal support systemsStrengthening of informal support systems Restoring pride in Aboriginal identity, history, and cultureRestoring pride in Aboriginal identity, history, and culture Ongoing affirmations of the individual’s unique gifts, strengths, and worthOngoing affirmations of the individual’s unique gifts, strengths, and worth Providing practical assistance and political advocacy to address social and economic conditionsProviding practical assistance and political advocacy to address social and economic conditions Alert policy makers and public about the impacts of systems, barriers, and policies on people in painAlert policy makers and public about the impacts of systems, barriers, and policies on people in pain

Spiritual Empowerment Aboriginal Healing Foundation Restored through any opportunity to reconnect with the life force or power of Creation: Meditation, prayer, and giving thanksMeditation, prayer, and giving thanks Participation in ceremoniesParticipation in ceremonies Consultations with respected elders and traditional peopleConsultations with respected elders and traditional people Storytelling and legendsStorytelling and legends Chanting, singing, drumming, and dancingChanting, singing, drumming, and dancing Healing circlesHealing circles Workshops for drum-making, wood and stone carving, beading, and craft-makingWorkshops for drum-making, wood and stone carving, beading, and craft-making Hunting and being on the landHunting and being on the land

Working with Aboriginal trauma Survivors Aboriginal Healing Foundation Frontline workers suggest: 1.Communication Skills 2.Crisis Management Skills 3.Safety Planning Skills 4.Case Management Skills 5.Interpersonal Skills 6.Understanding of Trauma 7.Cultural-based Knowledge and Demonstrated Respect 8.A Willingness to Refer and Bridge Aboriginal Clients to Services Run by and For Aboriginal Peoples

Promoting and Preventing RE-Victimization Aboriginal Healing Foundation Accountability crucial to trauma recovery: The capacity to communicate respect in ways that have meaning for Aboriginal peopleThe capacity to communicate respect in ways that have meaning for Aboriginal people A non-judgmental attitudeA non-judgmental attitude Warmth and flexibility versus rigidity or institutional indifferenceWarmth and flexibility versus rigidity or institutional indifference EmpathyEmpathy A tolerance for ambiguityA tolerance for ambiguity Effective communication skills (verbal and non-verbal) and sensitivity to the needs, values, aspiration, and ways of Aboriginal peopleEffective communication skills (verbal and non-verbal) and sensitivity to the needs, values, aspiration, and ways of Aboriginal people Building relationships slowly and informally, in incremental stagesBuilding relationships slowly and informally, in incremental stages Foster atmosphere of safety and hopeFoster atmosphere of safety and hope Unconditional compassion, moving slowly and softly, and staying centered and strongUnconditional compassion, moving slowly and softly, and staying centered and strong

Check-in What ways might your work support holistic healing (at your level and at your organization level)?What ways might your work support holistic healing (at your level and at your organization level)? What ways might your work be strengthened to better support holistic healing (at your level and at your organization level)?What ways might your work be strengthened to better support holistic healing (at your level and at your organization level)? What are the opportunities?What are the opportunities? What are the challenges?What are the challenges?

If there is time… TRC Recommendations

Truth and Reconciliation Commission (TRC) of Canada Its mandate is to inform all Canadians about what happened in Indian Residential Schools (IRS). The Commission will document the truth of survivors, families, communities, and anyone personally affected by the IRS experience. (A component of the Indian Residential Schools Settlement Agreement)Its mandate is to inform all Canadians about what happened in Indian Residential Schools (IRS). The Commission will document the truth of survivors, families, communities, and anyone personally affected by the IRS experience. (A component of the Indian Residential Schools Settlement Agreement) A long-awaited report (June 2, 2015) on the horrors of Canada’s residential school system calls it nothing short of a “cultural genocide,” making 94 broad recommendations for reconciliation.A long-awaited report (June 2, 2015) on the horrors of Canada’s residential school system calls it nothing short of a “cultural genocide,” making 94 broad recommendations for reconciliation. Canada’s Cultural Genocide (AJ+, June 3, 2015) Canada’s Cultural Genocide (AJ+, June 3, 2015) 2 minutes2 minutes https://youtu.be/ZpvMwbWSTBwhttps://youtu.be/ZpvMwbWSTBw

Truth and Reconciliation Commission (TRC) of Canada Recommendations (Toronto Star, June 2, 2015) Child Welfare Child Welfare Governments should work to reduce the number of Aboriginal children in care and set national standards for those that are in care. They should also fully implement Jordan’s Principle to help resolve jurisdictional disputes. This would mean that for services that are only available off-reserve, any government department first contacted would pay for it first and seek reimbursement from the responsible department later.Governments should work to reduce the number of Aboriginal children in care and set national standards for those that are in care. They should also fully implement Jordan’s Principle to help resolve jurisdictional disputes. This would mean that for services that are only available off-reserve, any government department first contacted would pay for it first and seek reimbursement from the responsible department later.

Truth and Reconciliation Commission (TRC) of Canada Recommendations (Toronto Star, June 2, 2015) Education Education Repeal Section 43 of the Criminal Code, which allows corporal punishment, even by schoolteachers, implement new federal legislation on Aboriginal education and eliminate discrepancy in federal funding for First Nations children going to school on reserves and those educated outside their communities.Repeal Section 43 of the Criminal Code, which allows corporal punishment, even by schoolteachers, implement new federal legislation on Aboriginal education and eliminate discrepancy in federal funding for First Nations children going to school on reserves and those educated outside their communities.

Truth and Reconciliation Commission (TRC) of Canada Recommendations (Toronto Star, June 2, 2015) Language and Culture Language and Culture The federal government should acknowledge that Aboriginal rights include language rights. Post- secondary institutions should develop programs in Aboriginal languages and survivors who had their names changed by residential schools should have fees waived if they wish to change their government-issued identification back to their birth names.The federal government should acknowledge that Aboriginal rights include language rights. Post- secondary institutions should develop programs in Aboriginal languages and survivors who had their names changed by residential schools should have fees waived if they wish to change their government-issued identification back to their birth names.

Truth and Reconciliation Commission (TRC) of Canada Recommendations (Toronto Star, June 2, 2015) Health Health Establish measurable goals to close the gap in health outcomes between Aboriginal peoples and other Canadians and report on their progress, provide sustainable funding for Aboriginal healing centres and recognition of Aboriginal healing practices within the health-care system.Establish measurable goals to close the gap in health outcomes between Aboriginal peoples and other Canadians and report on their progress, provide sustainable funding for Aboriginal healing centres and recognition of Aboriginal healing practices within the health-care system.

Truth and Reconciliation Commission (TRC) of Canada Recommendations (Toronto Star, June 2, 2015) Justice Justice The federal government should work with Aboriginal organizations to call a public inquiry into missing and murdered indigenous women and girls, review and amend statues of limitation for historical abuse against Aboriginal people, work to eliminate the overrepresentation of Aboriginal people in custody, allow trial judges to deviate from mandatory minimum sentences, and work to settle claims from those residential school survivors who were excluded from the settlement agreement, such as the Métis, those who attended day schools and those who went to residential schools in Newfoundland and Labrador.The federal government should work with Aboriginal organizations to call a public inquiry into missing and murdered indigenous women and girls, review and amend statues of limitation for historical abuse against Aboriginal people, work to eliminate the overrepresentation of Aboriginal people in custody, allow trial judges to deviate from mandatory minimum sentences, and work to settle claims from those residential school survivors who were excluded from the settlement agreement, such as the Métis, those who attended day schools and those who went to residential schools in Newfoundland and Labrador.

Check-in Sharing and learning from one another…Sharing and learning from one another…

Recapping this day Residential School PolicyResidential School Policy Eight conditions or tactics of power & control used in Residential SchoolsEight conditions or tactics of power & control used in Residential Schools Journey from the Shadows Showing & Discussion Journey from the Shadows Showing & Discussion Colonial/Post-Colonial PoliciesColonial/Post-Colonial Policies Historical Trauma TheoryHistorical Trauma Theory Social Context Complex Trauma FrameworkSocial Context Complex Trauma Framework Adaptations to and Coping with TraumaAdaptations to and Coping with Trauma Trauma-Informed Service DeliveryTrauma-Informed Service Delivery Cultural SafetyCultural Safety Holistic HealingHolistic Healing TRC RecommendationsTRC Recommendations THANKS!THANKS! Karla Stevens / karla@awrcsasa.caKarla Stevens / karla@awrcsasa.ca Annie Chau / annie@awrcsasa.caAnnie Chau / annie@awrcsasa.ca

Lessons and Actions: Contextualizing Sexual Violence against Indigenous Women and Providing/Practicing Holistic Healing & Cultural Safety Responding to.

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Lessons and Actions: Contextualizing Sexual Violence against Indigenous Women and Providing/Practicing Holistic Healing & Cultural Safety Responding to.

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Presentation on theme: "Lessons and Actions: Contextualizing Sexual Violence against Indigenous Women and Providing/Practicing Holistic Healing & Cultural Safety Responding to."— Presentation transcript:

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