ࡱ> {}zq` A~bjbjqPqP 8::uT$$$8\x<B&%%%%%%%$(h*~%%%<<<p%<%<<r#T$ 7$\pE$%$&0B&S$z+p+$+$<%%<B&$$ Deepening Knowledge, Enhancing Instruction: Including Aboriginal World Views and Ways of Knowing in Teacher Education Pilot Lesson for Psychology Developed by Nicole Bell Purpose To assist Teacher Candidates in understanding the historical trauma experienced by the First Peoples of Canada and its effects on their contemporary lives. A specific examination of ethnostress provides insight into the needs of First Nation, Mtis, and Inuit students in public schools. Activities: Give individuals, or small groups of students, a statement (included below) to read and think of a response to the I feel portion in relation to the content of the statement. The statements are read out loud to the large group in numerical order with the completion of the I feel portion. The group is informed that all of these statements apply to one general group of people the First Peoples of this land. The statements read only represent some of the exterminationist and assimilationist practices imposed on the First Peoples by the settler societies. Brainstorm as a group the effects on a people who have experienced such situations - record on flipchart/blackboard. Some Learnings: Due to the historical trauma of the First Peoples of this land through colonization (which continues to this day), they have suffered the following effects and are attempting to reclaim/heal /decolonize from these experiences. Effects of Colonization Reclamation - cultural loss - cultural revival - community dysfunction - community development - addictions & abuse - healing - sense of hopelessness - sense of pride and identity - huge lack of trust - cooperation and collaboration This may be the first time that some Teacher Candidates have encountered such information or perhaps some of them may react emotionally because the activity is asking them to imagine and personalize it. It is very important that Teacher Candidates do not leave with a feeling of guilt. A sharing of the following Cheyenne teaching and quote for Joseph Bruchac may be helpful. There is a Cheyenne teaching that says Dont keep carrying something that is of no use to anyone. To follow that teaching, we could consider the words of Abenaki storyteller Joseph Bruchac: Yes, tough things have happened to American Indian people. Yes, maybe some of your ancestors had something to do with it. But, like the Cheyenne teaching tells us, there comes a time to get rid of that which cannot help us and refill our cups with life. Listen, be concerned, take some positive action of your own to make things better even if it involves only being more mindful of what you do and say, more respectful of other beings but dont feel guilty. (Bruchac, Our Stories Remember, pg. 7) Introduce the topic of ethnostress in relation to the First Peoples of this land. This could be done through airing a wonderful audiocast, complete with slides, by Diane Hill, an expert in the field at http:www.oninjuryresources.ca/smartrisk_learning_series/2007_fall/video_the_psychosocial_implica.html. This audiocast is 45 minutes long. The audiocast could be aired for the class or summarized by the instructor. Slide information and other supporting material regarding ethnostress are included below. Brainstorm as a group how the effects of colonization (including ethnostress) might have a direct impact on First Nation, Mtis, and Inuit children in our classrooms and what we can do as teachers to support them. Some Learnings: - Not all First Nation, Mtis, and Inuit children will physically match the stereotypical image of an Aboriginal person (ie: straight, long, black hair; dark brown eyes; darker complexion). We therefore cannot assume that we dont have Aboriginal children in our classrooms or schools. - Not all First Nation, Mtis, and Inuit children will want to identify themselves as an Aboriginal person. They may be choosing to just be like everyone else. We need to respect the many ways in which Aboriginal children choose to identify themselves. - Not all First Nation, Mtis, and Inuit children will want to share their culture with the teacher or the class. Do not assume that a child or their family will want to share and definitely dont put a child on the spot in front of the class to speak on behalf of all Aboriginal people. Ask the child and his/her family in private if they would be willing to share with the class. - There will be some First Nation, Mtis, and Inuit students who do identify strongly as an Aboriginal person and who live a very traditional life according to their cultures values and beliefs, teachings, ceremonies, and traditional practices (such as hunting). These children need to be celebrated and see themselves in the curriculum. These children may also have some difficulty negotiating differences in value systems (ie: competition vs. cooperation) and so may need some support and understanding. Having visual cultural displays (ie; posters) and programming (ie: Elder visits, drumming and dancing, cultural after-school program) helps these students to feel at home and valued and respected. These types of supports also provide cultural information for those Aboriginal students who dont know very much about what it means to be an Aboriginal person and sometimes begin to identify more strongly as an Aboriginal person by beginning the process of filling up the holes that exist inside them. - It is essential that students learn about the colonization of the First Peoples of this land to understand where the stereotypes come from and why many Aboriginal people still have difficulties (ie: alcohol, poverty, suicide) in getting through life. This historical context doesnt provide an excuse for current realities, but rather provides an understanding for the way things are in the contemporary context. Distribute copies of A Young Persons Perspective by Jennifer Melting Tallow (included below) to small groups for them to read collectively and discuss their reactions. Summarize reactions to the piece in the large group. In true Indigenous educational process, have the students pair-and-share a response to the following questions: What did I learn today? How will I use it? Statements for Lesson Statement 1: A New People have come to my homeland. According to our customs and teachings, my people welcome this new race and teach them how to live in this land. I feel.. Statement 2: The New People have brought diseases with them that are unknown in this land. Many of my people are dying 8 out of 10 of us. My people cannot stop the spread of this sickness or cure it. We are losing our children, mothers, fathers, medicine people, spiritual leaders, warriors, elders. Our entire communitys social structure is being dismantled. I feel.. Statement 3: More and more of the New People are arriving. They seek land on which to develop their communities. My people are being pushed west. Our numbers are not as great as theirs. When we get pushed into another nations territory we become subject to warfare as we impinge on the survival of their people. Our tradition has always been to seek permission before using another nations territory as they need that area of land to sustain their people. We have no choice but to flee these New People who have weapons that can out fire ours, leaving us to face our brother and sister nations in warfare. I feel. Statement 4: More and more of the New People keep arriving. More and more land is needed. The New People have sent out bounty hunters to kill us like animals. When they kill one of my people, they cut a piece of our hair as proof of their kill so they can receive payment. To save bullets, they bash our babies and childrens heads in with the butts of their guns. We are running for our lives. I feel.. Statement 5: My people have a very strong, beautiful, and complex spirituality that is a reflection of the natural world through which we sustain ourselves. The New People have their own spiritual leaders who dress in black from head to foot. They visit us frequently. They do not carry weapons; they carry words on a page that they call a bible. They are learning our language and telling us about their creator that they call God. These men dressed in black want us to believe in their god. This idea is foreign to my people as we respect that there are other spiritualities and it is against our spiritual teachings to try to convert another people to our beliefs. The New People tell us our spiritual ways are evil and uncivilized and that their ways can save my people. I feel.. Statement 6: The New People have not been able to exterminate all of my people so that they can have free reign and use of the land. They approach us now with a desire to share the use of the land and want us to sign their documents saying that we are willing to share the land with them. Making agreements like this is not foreign to my people as we have made similar agreement with our brother and sister nations. The New People seem to be wanting to own certain parts of our land. Land ownership is a foreign concept to us as we believe that nobody can own the land. The land is for us to use in a good way and take care of, not to own. We do not have the right to give them permission to own the earth that sustains us, we can only agree to share in its bounty. I feel. Statement 7: The New People have passed laws against my people. They are forbidding us to practice our culture. It is against their law for us to have ceremonies, to sing and dance, and to gather in large groups. As a result, my people cannot celebrate the gifts that the earth gives us through our ceremonies. Our children cannot be celebrated through their life stage ceremonies. Our nations cannot come together in peace to dance and sing. If we are found to be doing any of these things, we are put in their jails. I feel. Statement 8: The New People have told us that my people must live only in one area that they have chosen for us. We are being herded like they herd their cattle. They have placed an official to police our community to make sure we follow the laws that they have given us, and to make sure we do not leave the area we have been assigned. This official of the New People must provide permission for us to leave the area, even to hunt for our food. If he says no and we are caught leaving, we are put in the New Peoples jails. I feel. Statement 9: Our children are being stolen or taken by force from us. As young as five years old, the New People are taking our children far away to schools they have created for them. They say that in these schools our children will learn their language and how to be civilized. Some of our children have escaped these schools and found their way home to tell us of awful things that are happening there. Our children say they are being feed very little and what they are fed is often rotten. They are being beaten for speaking our language or practicing our culture. They are forced to practice the New Peoples religion. They are being sexually abused by the teachers. Many of them are dying from the diseases that run like wildfire through the school. They dont understand why this is happening to them. They want to be with their families and communities where they are loved and cherished as a gift from the creator. I feel.. Statement 10: Five hundred years have passed since the New People have arrived to this land. Despite all the exterminationist and assimilationist policies and practices that the New People imposed on my people, we are still here. My people are a very strong and resilient people. I know I am very lucky to be here. My ancestors beat the odds of disease, survived warfare with other nations, out witted the bounty hunters, and survived the schools that tried to beat our culture out of us. I am here because my ancestors paid with their very lives. I feel. Supporting Material About Ethnostress Diane Hill - Ethnostress: The Disruption of the Aboriginal Spirit A Smartrisk Learning Series Presentation November 2007. The slides contain the following information: Ethnostress: The Disruption of the Aboriginal Spirit - Aboriginal ethnicity and its associated stress - stemming from the disruption of the cultural beliefs that foster a positive Native identity -ethnostress is the result of oppressive conditions forced upon a people in their own environment It (civilizing) required a concerted attack on the ontology, on the basic cultural patterning of the children and on their worldview. They had to be taught to see and understand the world as a European place within which only European values and beliefs had meaning: thus, the wisdom of their cultures would seem to them only savage superstition. A wedge had to be driven not only physically between parent and child, but also culturally and spiritually. (Royal Commission on Aboriginal Peoples, 1996, pg. 341) Oppression Creates Oppressive Behaviour Patterns - human beings remember what they did to survive their pain - a similar stressful or painful experience will cause the memory or internal tape recording to go off - human beings then react to new situations with old behaviours Ethnostress As The Underlying Problem/Issue - disruption in the transmission of Aboriginal cultural philosophy due to impact of residential school - internalization of oppressive messages about being a Native person has impaired the psychological and social development of Aboriginal people The Behaviours of Ethnostress - contradiction in values/beliefs - frozen needs - internalized stereotypes - loss of faith and belief in ones culture - internal factionalism The Behaviours of Ethnostress - the narrowing of culture - culture under glass - adoption of survivalist behaviours An Aboriginal Approach to Whole Person Development Visioning it Awareness Spirit Spiritual Relating to it Feeling Emotion Emotional Knowing it Understanding Mind Mental Acting on it Doing Body - Physical Diane Hill has also published a book titled The Power Within People: A Community Organizing Perspective available at goodminds.com. A summary of the book reads The Power Within People: A Community Organizing Perspective is a valuable community resource for anyone involved in community-building among Aboriginal Peoples. Written by three community workers and activists, the book is a guide to rebuilding Aboriginal communities that have been disrupted from a variety of factors. The 96-page book offers practical information about ethnostress, methods of liberating humanity, leadership style, the role of the community organizer, the cycle of human development, basic medicine, and methodology. A valuable resource for anyone interested in social counselling, mental health, education, social policy, justice, and community development. (goodminds.com) Taken from : Biidaaban: The Mnjikaning Community Healing Model by Dr. Joe Couture and Ruth Couture. Published by the Aboriginal Corrections Policy Unit. 2003. Available online at HYPERLINK "http://www.psepc-sppcc.gc.ca"http://www.psepc-sppcc.gc.ca ETHNOSTRESS On still another level, the long-term effects of colonization have given way to, what is defined in semi-urban, acculturated Aboriginal communities as ethnostress the stress of a whole life experience feeling different in the dominant culture. The sensitivity to or difference of one's ethnicity creates stress living in a society that has historically reinforced the "rightness" of their ways: You're dealing with other people and have to connect with other people but youre different. Theres something different about you and you know that there is. And everybody knows that there is. Our kids had to go through a lot when they went to school in Orillia because they were different. Its the pressure to conform, besides what your own culture tells you to do. "We're automatically under stress by being people of color, by being Native people. In many circles, in many areas, in many parts of our lives, we are not treated as equal. Still to this day. I can tell you stories about doctors, dentists, pharmacists who did not treat me as good as everybody else once they found out I was an Indian." "Most Native people are hurting. They're lost. They feel less than normal in society. When we go down the street we have two strikes against us; we're Native, we're Brown. We're looked at as useless, drunken, lazy people. If you don't believe that, open your eyes and listen to conversation in the non-Native world. When you're listening, they'll say the right things. You have to listen when they don't know you're listening, and you've got to watch the body language too." "Were a product of colonization. Those who have imposed their way of life and rules on us have never left us the same. We have to fight for who we are, for an equal spot with everyone else. Because people will never believe were as good as anyone else. So we feel the pressure to be better, cleaner, faster, and smarter to be considered half as good. That is still a left-over from our parents, from our older people, from the language that went underground. The impact of prolonged stress creates identity problems. Being raised in non-Native families, or with extended families rather than one's own natural parents, working in one environment and living in another raises issues of "who I really am", and signals to the soul that "something is missing." "There was a hole in my life, something missing all the time. I grew up in and around Native people all my life, but I never knew I was a Native person. I worked outside the community and my social structure was pretty well around non-Native people. All my relatives were Native, and I grew up around them. All the time that I lived away from the community, it felt like there was something missing. I'd say, 'who the blazes am I". Am I white or Native? I always had this warm feeling deep down inside that kept telling me I need to go home. For years when I was devastated by alcohol this emptiness was compounded." "Somehow I always knew I was of Aboriginal heritage. I grew up in a non-Native Canadian mainstream household, yet I always felt there was something missing. There was something that just didn't feel right. But once I followed the red path, it was amazing to me to find out how many things I had done in my first 30 years that had basis in Aboriginal culture without realizing it." One woman vividly recalls here experience as a seven year old in the Orillia school system. Native children were "beaten up", "made fun of because of their clothing", and "had their lunches stolen". In another event the children were separated from their non-Native 1st grade peers, placed into another room and given an I.Q. test. Her I.Q. test results were the highest between both Native and non-Native children students. She recalls school authorities saying: "You had the highest mark on the test. We've gone through your file at school and we've looked to see how you've been as a student, and we see you've been a very good student. But there is nothing here that talks about your being adopted. So we need to know where you came from and how did these people raise you. I said, 'I'm not adopted. I belong to my mom and dad.' They kept prodding me and said, 'you can trust us. Who do you really belong to.' I said, 'my mom and dad." Thirty-five years later, though the circumstances differed, this same person's ability as an Aboriginal is still being questioned. This same young woman became a Native Justice of the Peace, and is now Director of Corporate Affairs at the casino. At a justice conference, a male attendee persisted in trying to determine how she got 'such a good job' was it because she was Native; was it because she was a woman? She finally retorted: "I think I got this job, not because I'm a woman, not because I'm Native, but because I went for an interview in a wheelchair." He looked at me, picked up his tray, left and never spoke to me again. I wanted to throw him through the wall. We're not a bunch of back-woods people. We're well educated and politically astute people. A Young Persons Perspective By Jennifer Melting Tallow (16 years old) Adapted from Aboriginal Education: Beyond Words Creating Racism-free Schools for Aboriginal Learners by the B.C. Teachers Federation Aboriginal Education. My family faces racist attitudes every day. I believe that if we educate people of different races, they will gain a better understanding of our differences, as well as the many things that we have in common. I focus much of my schoolwork on my culture and on racism, and I have written many reports in every class about these topics. I wish that I did not have to link racism and culture, but the two seem to go hand in hand. I used to have a hard time dealing with derogatory remarks aimed towards my race, my family and me. Sometimes I would go into a corner and hide. I wanted to dig a hole and bury myself in it. Other times I would reply with an equally hurtful put-down. Today I have a better understanding of why my peers or even strangers say racist things. They do not know what is truth and what is fiction. They only know what their parents, outdated books and society has taught them. This is why adults must join with children to learn how to separate the stereotypes, fabricated stories, and Hollywood images from the truth about the First Peoples in this country. Only then will they understand. We have all been hurt at one time or another, so we know the pain involved. I believe that I am not the only one who has gone home in tears and never wanted to go back to school. I find it hard to understand why so many adults hurt children with their words. I have been raised to respect my elders, but it is hard to respect someone who calls you names or makes biting comments just loud enough for you to hear. My generation is the future. If we cant stop the racism now, my children will face the same discrimination, as will theirs. We have to stop the cycle. This is why I write and speak about how cruel people adults and children can really be. My father is a full blood First Nation person, and he has taught me to be strong and proud of my people and to always walk with my head held high. My parents are very supportive and they stand behind me 100% when I am faced with a problem that is difficult for me to handle on my own. I also have good friends, people who do not care if I am black, white, yellow, or purple. People who are always there for me in my time of loneliness, and when I need them the most. Then there are those who stare and laugh and call me names like dirty half breed, squaw, and fIndian. I remember a specific incident in my grade eight year. I was put down continuously. My sisters and I were new to the school and at first it seemed like everything was okay. It was a chance to make new friends in a new neighbourhood. My younger sister, who was thirteen at the time, started to be called wagon burner, bush Indian, and other racist names. I didnt get the same treatment because I looked Caucasian. My sister, on the other hand, is full blood and looks it. She used to come to me in tears. She did not understand why everybody hated her so much. I began to defend her, and then my schoolmates began to call me the same names. One day in health class, I got into a fight with a boy. He pushed me, so I pushed back. All hell broke loose. My teacher, who was a non-Aboriginal woman, told me to sit down or I was going to be a black and blue bush Indian. I was shocked and scared. I didnt want to cry and let them believe that they had won, but I couldnt stop it from happening. My emotions took control and the tears started to fall. In all my years Ive never felt so alone. It started with my peers, but now it was coming from my teachers, also. People I thought I could trust and respect. My self-esteem had been trampled on I felt like I was a nothing and a nobody. It wasnt just the fact that she had been racist to me, it was that she did it in front of the class. This woman, a role model, put down a student because of race. She showed the other students that it was all right to treat me that way. I dont think that my teacher realized how many problems she created when she made that statement. I called my dad, who works for the school board as an Aboriginal Liaison Officer. He came directly to the school and spoke to my teacher and the principal. The teacher apologized to me. It helped a little, I suppose, but she never regained my respect. After this incident, I felt very uncomfortable and out of place in her class it was difficult to even raise my hand. I knew how she felt about First Nation people, and I felt like I didnt belong. I was no longer a part of that class. I was alone, yet there were 25 other people around me. I know that my classmates would tell their friends about what happened, and soon I would be the biggest outcast the school had ever seen. It turned out that my predication was correct. I was not only put down for being a First Nation person, but also because I had called my dad. When I had to miss one of her classes, I was afraid the teacher would talk about me in my absence. It may sound paranoid, but I honestly felt that she would say that I was immature because I called my dad; that I was a big baby, and that I couldnt fight my own battles. Why not? Other kids told me that right to my face. After a while, many start to believe their words, and you wonder if they are right. Are you really just another stupid Indian wasting your time with all this pro-Aborginal talk? You begin to ask yourself if it is all really worth it. Is it worth not being invited to parties on girls night out? I asked myself all these questions and decided that , yes, it is worth it, because in the end Im going to be the one standing with my head held high, because I know that I tried to make a difference. You spend so much of your time and energy trying to teach about First Nation culture, so that people understand. You do it so that this kind of thing doesnt have to happen, so there wont be a next time. I want my friends and teachers to learn about my culture so that they will understand and not pre-judge First Nation people. My culture is very beautiful, interesting, and full of history. Each time we do a report in class, mine deals with First Nation people or racism. It is a good feeling to stand in front of my peers, answering questions when they sincerely want to know about my culture. Being able to answer these questions honestly and with pride gives me the greatest feeling a feeling that will always stay with me. My people are not the drunks that you see on the street. Every population has drinkers. My people are not bums. Many of my people have good jobs in every part of society. My family has been an excellent model for me. I have learned that every culture and every race has many valuable things to teach. I have learned that , yes, we are all different, but that our differences should be respected and honoured. I have learned that you must be responsible for your own actions and the way that you treat people. You must always treat people the way you would wish to be treated. I have learned that education is an absolute necessity, but I do not have to sacrifice my culture there should be no cost. I can have both things in my life, as log as I remember to respect myself and other people. The experience that I write about is only one of the many that my family and I have gone through. Racist people dont know how to compromise their beliefs, or perhaps they choose not to. I dont know. I do know that these people are blind beyond their own beliefs. There is room for nothing new or different. I have spoken about my experiences with adult racism. I trusted and respected the elders of our world. Now Im wary of those I talk to. Its not right for anyone to be afraid because he or she happens to be of a different race. Its just not right. Racism between teenagers and young children has an entirely different aspect. Being different often means being the center of attention, but this isnt always a positive thing. When youre in the limelight for looking different, or for having a different colour skin, you could be facing the most difficult situation of your life. Feeling helpless and being ganged up on can be so terrifying, especially when youre left alone to deal with it. When youre surrounded by several kids standing around you, calling you names and making fun of you, you feel trapped, like you cant get away. If you move at all, they have won; they have succeeded. They have succeeded in making you feel bad about yourself, in feeling like youre nothing. They have succeeded by bringing your self-esteem down to a point where you are intimidated by them and anyone else who even takes a second look. I know that feeling. I have felt it many times. Im sure that many of us have. When I see a child cry because she doesnt like her colour or the language that she has been brought up to speak, my heart breaks. I want to tell her that its all right, that it will never happen again. Her feelings will never be hurt again. But its not all right, and it will happen again and again. All I can do is comfort her, and let her know that she is not alone. Racism is a part of life, and will continue to be so unless we do something about it now. I will never give up, and I will continue to write and speak out until there is a change. I want my kids to grow up knowing that they will be accepted wherever they go regardless of colour or culture. They will be accepted because of who they are, and how they treat themselves and other people. I want them to be proud of who they are and always walk with their heads held high.     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