Presentation on theme: "A training session that examines the importance and significance of traditional and customary knowledge and its contribution to family and child development."— Presentation transcript:
A training session that examines the importance and significance of traditional and customary knowledge and its contribution to family and child development. Larry W. Jourdain July 21, 2010 Aboriginal Child Welfare Institute: Raising Healthy American Indian children:
1. ANISHINABE: the basis of traditional knowledge 2. PEMS: primordial traditional knowledge and human composition 3.CLANS: traditional knowledge and social organization 4. UTERAL: traditional knowledge and preexistence 5.LIFESPAN: traditional knowledge and the life span process 6. COUPLING: traditional knowledge and courtship 7.FAMILIY: traditional knowledge and customary family systems 8.BIMADIZWIN: Traditional knowledge and human development 9.HISTORIC CHANGE: social implications and dislocation 10.CONCLUSION: questions and answers Aboriginal Child Welfare Training Subject Matters
What does the word Anishinabe mean? What concepts, understanding and knowledge does it (the word) present? What do you understand the word to mean? Activity: 1. Using the flip chart, let us discuss and examine Anishinabe. 2. Using the flip chart, let us discuss and examine the concept of child. Aboriginal Child Welfare Training ANISHINABE: the basis of traditional knowledge
Aboriginal Child Welfare Training PEMS: primordial traditional knowledge and human composition Four Primordial Parts MIND EMOTION SPIRIT B O D Y
Aboriginal Child Welfare Training Four Cardinal Clans CLANS: traditional knowledge and social organization First to accept and comply Albino Tribal Royalty Anishinabe Governors Equalized and specified powers Absolute Decision Makers
Aboriginal Child Welfare Training Seven Ordinal Clans Sub Clan Structure Social Organization Political Structure Customary Duty and Responsibility Patrilineal Rules Marriage Rules Family CLANS: traditional knowledge and social organization
Aboriginal Child Welfare Training CLANS: traditional knowledge and social organization The clans originated as result of the intervention of the CREATOR. The Anishinabe had lost their original teachings, wreaked social havoc and destruction, and did not follow the original instructions and directions. Activity: 1. Does the traditional CLAN SYSTEM have any relevance in modern Anishinabe communities? 2. Given this traditional knowledge, how would you describe the current social state in Anishinabe communities? 3.Given this traditional knowledge, how would you characterize community development?
Aboriginal Child Welfare Training UTERAL: traditional knowledge and preexistence Traditional knowledge advances the understanding that Anishinabe develops through distinct stages of life from conception to birth. This traditional life development is described as Nitawigiwin and is generally passed down from the grandparents. FIRST STAGE: Maanitoosh (Crawlers) SECOND STAGE: Giigoohn (Swimmers) THIRD STAGE: Bineshiin (Flyers) FOURTH STAGE: Maqua (Land Walkers) FINAL STAGE: Anishinabe (Human)
Aboriginal Child Welfare Training Spiritual Name: Anishinabe Ishinikassowin Clan: Ododemun Culture and Healing Ways: Anishinabe Miinigoosiwin Identity: Anishinabewin Good life: Minobimatizwin Language: Anishinabemoowin Land: Anishinabe Akiing Family: Gutsiimug, Giniigigoog and Ondadisuk Lifestyle: anishinabechigwin Education: kinamaatiwin Protection: shawentasoowin, ganawentasoowin and nabiingondiwin Rights of Aboriginal Children
Traditional Life Span and sexuality. Prearranged courtships and marriages. The process of courtship and acceptance. The traditional marriage and familial duty. The married couple and their own wigiwam. Activity: 1.Looking at traditional coupling and courtship, what is your understanding? 2.Are there any unique and specific traditional and customary Anishinabe processes that you are aware of, please describe? Aboriginal Child Welfare Training COUPLING: Traditional knowledge and courtship Coupling and Courtship
LIFESPAN: Traditional knowledge and the life span process Aboriginal Child Welfare Training 1)Abinodjiiwin 2) Oshkinigiwin 3) Nitawigiwin 4) Kitisiwin Four Hills of Life
LIFESPAN: Traditional knowledge and the life span process Life Stage/HillAgeLife Span TaskCultural CeremonyNo Accomplishment Childhood0-11Develop an identity Develop trust relationships Welcoming Naming Clan Identity/Walk-out Ceremony Identity crisis No trust relationship Youthood12-14Understands physical needs Understands emotional needs Understands mental needs Understands spiritual needs Learn about life skills Attain “vision” Fasting Initiation in Medicine Lodge Physical aggression Emotional arrest Mental arrest Unable to cope Wondering behaviour Spiritual emptiness Adulthood15-50Independence Procreation & parenthood Leadership Traditional PractitionerDependency Unable to care No confidence Elderhood51 +TeacherTraditional LeaderUnable to share No cooperation No fulfillment Aboriginal Child Welfare Training
The traditional life span process outlines for us, the journey of the Anishinabe through Bimadiziwin. It illustrates for us, the life tasks that need to be completed in order to have meaningful life progression. The Traditional Life Span process: LIFE SPAN: Traditional Knowledge and the life span process 1.Establishes a format for social assessment; 2.Provides direction in social case planning; 3.Determines the resources required for TX. Activity: 1. Thinking about your client population, would the traditional life span process provide you with the necessary information to work with your clients? If so, how?
BIMATIZWIN: traditional knowledge and human development Aboriginal Child Welfare Training BIMATIZWIN describes anything that the Anishinabe does and completes throughout their life span (the time they spend on Mother Earth). It also describes the precious gift of life that the CREATOR gave Anishinabe known as the “breath of life”: Botachigewin. With the use of an overhead projector a 360 view of BIMATIZIWIN will be presented. Activity: 1. Given the traditional knowledge, does the model describe human development from an Aboriginal perspective? What are your thoughts?
Traditional and Customary Knowledge: eradication Traditional Family Systems: disintegration Traditional Life Span: interruption Colonization: collision and collusion Military: conquest and control Missionaries: denigration and deconstruction Residential and Boarding Schools: transformation Indian Day Schools: assimilation Public Schools: integration Child Welfare Authorities: dislocation and dismemberment Reemergence and Rebirth: moving towards tribal assertion and reformation Aboriginal Child Welfare Training Historical implications and displacement
Aboriginal Child Welfare Training Psychological: mental influence and denial Physical: behavioral change and withdrawal Emotive: feelings and loyalty to culture change Spiritual: shared symbols and meanings are criticized Activity: 1.What are some of the changes that you have experienced: personally, in your family, and community and in your organization? 2.How has this experience influenced your choice for a profession? HISTORIC CHANGE: social implications and dislocation
Aboriginal Child Welfare Training Traditional and Customary Knowledge: Summary Traditional and Customary Knowledge: Anishinabe PEMS Clans Uteral Life Span Coupling Family Bimatiziwin Historic Change and Impacts Activity: 1.How can traditional and customary knowledge be researched and recorded? Can it be? 2.How is this type of knowledge being incorporated into your profession or study?
CONCLUSION: Ondeiziwin Aboriginal Child Welfare Training