[Khyonna]

In my opinion, anti-Black racism remains a troubling reality in Ontario, especially during these heightened events, because many Ontarians hold the belief that there is no race based differences and ignores the realities of deeply impeded racism. Also known as colour-blindness.

[Uzo]

Agree, Khyonna! Yes, anti-Black racism remains too commonplace in
Ontario, because many people excuse the realities of deeply ingrained racism. Our report “Doing Right Together for Black Youth” found that the
#1 issue for Black youth was the persistent racism they and their families experienced across different systems. Check out the report here: https://youthrex.com/report/doing-right-together-for-black-youth-what-we-learned-from-the-community-engagement-sessions-for-the-ontario-black-youth-action-plan/

[REX]

This is a question a participant asked during a workshop but it’s worth asking here so folks who didn’t attend can see:

For ways to offer programming that is culturally inclusive to Indigenous people, do you have any suggestions? I fear that I may offer services that may unintentionally harm from lack of knowledge. Do you have any resources you could share for seeking more information?

[Cyndy]

First of all, one has to understand that there is no such thing as an Indigenous culture, rather there are hundreds according to the land that the people are on. We are diverse in terms of languages, specific spiritual and cultural practices, whether we live in First Nations communities or in urban centres, what we believe and practice etc. What we all have in common is Indigenous worldviews and values which are the foundation. Cultures grow out of this foundation. I recognize this in every group of Indigenous people I encounter across the world which is magical. Again, cultural safety is a good place to begin from as this model was first created by a Maori nurse in NZ and has been built on over the years by other Indigenous people. There are articles on this that you can access. There may be some in the references that were provided after the workshop.

A way to support Indigenous people is to learn and have on hand various Indigenous services that are in the vicinity of where you work where you can refer people and with whom you can develop relationships and partnerships with so that you are working together. Educate yourself for the rest of your life by the above, reading the work of Indigenous scholars, attending more workshops, bringing Indigenous people in to work at your agency in ways that do not tokenize them. You also need to be self-reflexive whereby you honestly examine your biases, assumptions and privileges, which we all have, and work towards lessening them which will assist you in uncovering the unintentional harm you could be doing.

Since my area is social work, I am most familiar with Indigenous scholars who write about services from this perspective. Some of these are me (for example, I have a book called Strong helpers’ teachings: The value of Indigenous knowledges in the helping professions), Cindy Blackstock, Maggie Kovach, Michael Hart, Raven Sinclair, Kathy Absolon, Ruth Koleszar-Green, Jeanne Carriere, Bonnie Freedman. There is also a program at Ryerson in the Chang School of Continuing Education for a Certificate in Aboriginal Knowledges and Experiences that you could look into.

Happy learning,

Cyndy

[Jennifer]

Hi Dr. Baskin, thanks for your illuminating workshop last week!

I have a 2 questions for you:

1. How would you respond to Samah Jabr, head of Palestine’s mental health services, saying that PTSD is a Western concept? What she’s saying resonates a lot with me, as someone whose PTSD and collective traumas interact with and compound each other.

‘PTSD better describes the experiences of an American soldier who goes to Iraq to bomb and go back to the safety of the United States. He’s having nightmares and fears related to the battlefield and his fears are imaginary. Whereas for a Palestinian in Gaza whose home was bombarded, the threat of having another bombardment is a very real one. It’s not imaginary. There is no ‘post’ because the trauma is repetitive and ongoing and continuous. I think we need to be authentic about our experiences and not to try to impose on ourselves experiences that are not ours.’ – Samah Jabr (LINK)

2. I love how you highlighted that justice in your holistic approach to healing. How can a non-Indigenous helper/practitioner prioritize/support/promote justice for Indigenous peoples in their own work?

[Cyndy]

Hi Jennifer:

For the most part, I agree with what Dr. Jabr is saying. Western notions are often put on other peoples on the planet which do not reflect their realities and worldviews and PTSD certainly comes from the West. I would say that PTSD applies to many other people in addition to soldiers as there are many traumas that one can experience. I would not want to lessen anyone’s experience of trauma as “imaginary” either. I completely agree that for many, such as a Palestinian in Gaza or an Indigenous person in Canada, that there is no “post” to the trauma as it goes on and on. Babies are born into this life of trauma and may grow up knowing nothing else. Hence, people other than those with Western concepts need to be brought into the circle with their ideas, beliefs, experiences and knowledges. PTSD is about an individual whereas collective trauma is about an entire group of people as it affects everyone and, if that is the case, then everyone needs to be a part of addressing it.

Everyone can promote justice for Indigenous Peoples in many ways. Learn more about it, connect with Indigenous programs that are implementing it such as Aboriginal Legal Services and seeing if the person can access their processes and services, seriously think through how justice from a Western perspective is not based on healing but it could be, consider the values behind each of these perspectives, have these discussions with those you work with. Rupert Ross, a non-Indigenous judge with a lot of experience in this area, has published books and articles on this topic, so I suggest looking at what he does. Gabor Mate is another suggestion as he looks at justice in terms of addictions. You can promote justice by taking a stand on issues such as fishing and land rights, missing and murdered Indigenous women, girls, 2-spirt and trans women and implementing the TRC’s Calls to Action in ways that really contribute to making change, as well as considering what you are willing to give up in order for Indigenous Peoples to have justice. Also, Indigenous forms of justice can be applied to other populations in terms of it’s purpose of healing if that is what is believed without appropriating Indigenous practices.

Best, Cyndy

[Olive]

Thank you for the all the knowledge you shared on Tuesday Dr. Baskin. I was wondering, how do you suggest that medical professionals better adjust to meet the mental health needs of their patients who identify as indigenous? For example, for indigenous people who do seek Western mental health services, what practical steps can the service providers take to be sensitive to indigenous beliefs and customs, while offering help?

[Cyndy]

Hi Olive:

There is something called “Two Eyed Seeing” which was created by 2 Mi’kmaq Elders which talks about western medicine and Indigenous approaches to well-being. There are a few articles and videos you can access. There is a program at CAMH for Aboriginal Services, so checking out their website for their suggestions and resources would also be helpful. The other thing I highly recommend is the concept of cultural safety which you can also find articles on. Here is a link to an article on a research project that I was a part of that is about this in terms of Indigenous People’s cancer journeys https://openjournals.library.sydney.edu.au/index.php/SWPS/article/view/14384/12847

Western practitioners can implement cultural safety, connect to Indigenous services, really listen to what people say, educate themselves, develop relationships with Indigenous agencies/service providers, express a welcoming environment by what they have in their work place and offices in terms of representations of Indigenous Peoples.

Hope this is helpful.

Cyndy

[REX]

Despite decades of research and escalating evidence of racial inequities, anti-Black racism remains a significant and troubling reality in Ontario. Why is that?

[REX]

This is a discussion board for the January 26 workshop ‘Indigenous Perspectives on the Mental Health of Children & Youth.’ The deadline for questions submission is 12PM (noon) EST on Friday, January 29.

Hi, I’m Dr. Cyndy Baskin. I’m Mi’kmaq and Celtic. My clan is the fish and my spirit animal name translates to The Woman Who Passes on Teachings”. I started as a Social Worker and I’m now an Associate Professor in the School of Social Work at Ryerson University. My teaching, research and writing interests involve how Indigenous worldviews can inform education, spirituality, anti-violence, mental health and decolonizing research methodologies. I am also the Academic Coordinator of the Certificate in Aboriginal Knowledges and Experiences. Ask me anything!

[Chantal]

Hi everyone! I’m excited that there’s a space to chat about food justice, especially after the workshop we had today from 1 – 4 pm, titled the Transformational Power of Food Security & Sovereignty for BIPOC Communities. If you’d like access to the slides as you reflect more on this question, they can be found here: https://drive.google.com/file/d/119eTlNeLLPqaFqBhMTQtiqtMFhdrS7T_/view?usp=sharing

[REX]

[Amina]

Thank you for your thoughtful and insightful response. I will implement the recommendations you provided to ensure that I do my part to support and amplify indigenous voices 🙂

[Jennifer]

In regards to the ‘deinstitutionalization‘ you mentioned on the factsheet: How does the nonprofit industrial complex harm the land and our relationship with it? What are some current examples of working outside / in resistance to the nonprofit sector to strengthen Indigenous sovereignty and land repatriation?

Thank you Joey-Lynn and Michelle!

[Joey-Lynn]

Kwey kwey Jennifer. I wanted to answer the first part of the question you posed: How does the nonprofit industrial complex harm the land and our relationship with it?

I believe the non profit industrial complex can harm the land and our relationship with it because it is a person-made concept that is layered upon a natural existing and living entity. The land cannot be funded under certain guidelines and rules, it does not listen to policies and funding formulas. It cannot be placed in silos of age, gender, needs, time frames…it is at one with the universe. This is where the harm takes place; when we try and fit our needs within restrictive funding and also have a healthy relationship with the land. It can feel impossible. I find comfort, strength, and power within grassroots organizations who are not restricted by funding, ages, genders, fiscal years, et cetera. There is such power within these organizations since their relationship is not with the non-profit industry but with one another and the land. Real relationships, together, with the land.

I hope this answered the first part of your question, Jennifer. Miigwetch.

[Michelle]

What are some examples of working in resistance to the non-profit sector to strengthen Indigenous sovereignty?

Settlers can give their time, presence, and money to contribute to Indigenous sovereignty.

With their time, settlers can educate other settlers by directing them to Indigenous created websites, podcasts, documentaries, books, articles, music, and other cultural activities. Education is important and time-consuming. Educating others is a daily commitment that Indigenous Peoples take on which can be taxing and can take away from other frontline work that needs to be done. Do not burden Indigenous Peoples by asking them to educate settlers.

If you have money, give it to frontline workers and grassroots organizations created by and for Indigenous Peoples. Donate your money to organizations that defend Indigenous land from pipelines, mines, fracking, and theft of resources. When donating money, don’t be angry if your donation is not acknowledged, that is disruptive behaviour. Here are some places you can give to help defend the land:

Anit-Transmoutain Pipeline Secwepmec Peoples: https://de.gofundme.com/f/rise-now/donate/sign-in

Tiny House Warriors: http://www.tinyhousewarriors.com/

Six Nations Land Defenders 1492 Land Back Lane: https://ca.gofundme.com/f/legal-fund-1492-land-back-lane

Coastal Gaslink Defenders Wet’suwet’en Nation: https://unistoten.camp/support-us/donate/

With their presence, it is great if settlers show up and support Indigenous Peoples. In non- confrontational times (at a pow wow’s, during treaty week, or Orgage Shirt day, buying from Indigenous businesses) and in dire times (at protests, being a barrier to other settlers who harm Indigenous Peoples). If Indigenous send a call for participation from settlers to help respond to violence, show up. Do not claim to represent or speak on behalf of Indigenous Peoples. Rather, if you have an Indigenous friend, speak from the position of a friend. It is also great when settlers take note that they are too present, in workspaces, community events, or within other organizations. Make space for Indigenous people in organizational spaces and ensure they are being consulted.

[Adam]

Thank you for providing some excellent resources and your answer provides clarity to a question that is often on our minds yet seldomly asked. It helps guide me, as a non-Indigenous man, in a good way. Gchii-Miigwetch!

[Amina]

how can non-indigenous folks support the work that’s already being done and spread awareness/message to their communities in an equitable way?

[Michelle]

Shekoli, Amina!

That is a really great question and one that many people think of. In addition to Joey’s suggestions, I would also look into what the local Friendship Center is doing. Look at their programs and services and see how you can support their work and programming.

[Joey-Lynn]

Kwey kwey Amina. Allyship within Indigenous (First Nations, Metis, Inuit) communities, agencies, departments et cetera is part of the supportive structure which allows Indigenous voices to be heard and action to be taken. Allies can be seen as support although sometimes sadly also seen as barriers. This can happen when allies centre themselves around Indigenous work that is being done by and with Indigenous peoples. Instead of seeing themselves as peripheral (and still integral) support, they situate themselves within a role that may not be theirs to fill. This can be harmful to the movement in which they are involved. There are scholars that are doing work on allyship, what it means, and how to do it effectively. Lynn Gehl, Algonquin Anishinabe scholar has created an Ally Bill of Responsibilities which can be used to inform non-Indigenous people and educate them. I have listed 2 of the 16 responsibilities below:

1. Do not act out of guilt, but rather out of a genuine interest in challenging the
larger oppressive power structures;

2. Understand that they are secondary to the Indigenous people that they are
working with and that they seek to serve. They and their needs must take a
back seat;

http://www.lynngehl.com/uploads/5/0/0/4/5004954/ally_bill_of_responsibilities_poster.pdf

You can support the work that’s already being done
and spread awareness/message to their communities in an equitable way by situating and understanding your own role first. Once you know why you are wanting to help and the role you have it will become clearer. It is very easy to share, like, retweet Indigenous issues on social media. I would like to ensure that the messages that are being spread can also be positive. Share good stories, successful Indigenous youth who are reclaiming their identity, resources et cetera. We need to hear those messages along with the realities that land protectors and warriors face on a daily basis. Warriors on the streets, warriors raising the next generations of babies, warriors caring for Elders…every Indigenous person who is living on Turtle Island is a warrior. My friend and colleague, Dr. Celeste Pedri-Spade told me one day, “Joey, your very existence is political”. It resonated within me and I see myself as a warrior whose matriarchal line has survived so much for me to even be here.

I am probably getting off topic here, so I will wrap it up by sharing what Erica Violet Lee, a nehiyaw (Plains Cree) iskwew shared about allies. She said we don’t need allies, we need accomplices.

Do the work WITH Indigenous peoples, not FOR them! 🙂

[REX]

The Land As Our First Teacher Factsheet by Dr. Joey-Lynn Wabie and Michelle Kennedy is now available on our Knowledge Hub! See here: https://youthrex.com/factsheet/land-as-our-first-teacher-2/

[Adam]

Obviously, the pandemic is affecting everyone in various ways. What I would like to know is how land-based learning and teachings from Elders to the youth/ communities are affected. Are the teachings/ guidance/ supports still able to take place regardless of the current environments?

Chi-miigwetch!

[Michelle]

Shekoli Adam,

I think that these are indeed challenging times and everyone is required to adjust their lifestyle to ensure the safety of themselves, their families, and communities. I agree with Joey’s post and think that there are many limitations to traditional teaching and gathering to learn that knowledge. What I do know is that Indigenous Peoples are resilient and resourceful! I have seen many examples of how Indigenous Peoples are adjusting to COVID-19 social distancing measures. One great example I saw was the Assembly of Seven Generations (@a7g_official) gathering to create a community garden in Algonquin Territory. This is what they posted on their Instagram platform, “This past weekend we helped out our organizational mentor/knowledge keeper @naughtondonna from Kateri Native Ministry. We helped dig up a huge community garden so that we can harvest food next spring for the community. It was a lot of work but a rewarding experience to work with our hands on the land for the day. Miigwetch to everyone who helped us out.” A7G was able to accommodate COVID restrictions, while still providing cultural support and empowerment for youth.

[Joey-Lynn]

Kwey kwey Adam. Great question! The pandemic definitely has changed the manner in which many people gather. Also, older adults are one of the high-risk groups that can have fatal effects with COVID-19. Elders are held in high regard in many Indigenous (First Nation, Metis, Inuit) communities so the risk of exposing them is too high. Amadou Hampâté Bâ shared, ” In Africa, when an old man dies, it’s a library burning”. When an Elder or older adult dies in one of our communities, they are taking stories, wisdom, genealogical history, et al. with them. We want to protect our Elders and older adults with love and kindness which may mean not interacting with them in person and requesting ceremonies et cetera in person.

There are other ways of communication that can be used: phones, letters, and modern technology! The teachings/guidance/supports are still able to take place but the delivery of it may be different. We, as Indigenous peoples, also are able adjust to the new ‘normal’ and ensure the transmission of knowledge and teachings still happen. I see a lot of online teachings happening! One thing I have noticed is when a person passes and is on their way to the Spirit World, many people are left in grief and are unable to gather. Small outdoor gatherings with strict physical distancing guidelines and masks may work in these situations, while being mindful of the Elder in attendance and keeping them safe and healthy. Miigwetch, Adam. I hope this answered your question!

[Erika]

A question for the panel…what do you think of the Orange Shirt Movement? Does it benefit Indigenous communities? Is it too settler focused?

[Joey-Lynn]

<div>Kwey kwey, Erica. I think the Orange Shirt Day movement allowed all people to get involved in a manner which they recognized. Settlers are able to wear shirt to show solidarity with Indigenous peoples in a way that seems ‘easy’ and that can be incorporated within agencies, schools, institutions that does not require a lot of resources. One thing I don’t necessarily enjoy about Orange Shirt Day is that settlers can take the shirt off and resume their regular lives while this is Indigenous peoples reality. We are living with the intergenerational traumas that our family members who attended residential schools have endured and are still healing from. Even so, I do believe that Orange Shirt Day is important and I will continue to support it and participate because it was created from Phyllis (Jack) Webstad’s story about her first day of residential school. Unfortunately, this story is similar to many of the children who attended residential schools. We can never forget.
</div><div>

I agree with Michelle. Orange Shirt Day events and activities need to have authentic involvement from Indigenous peoples and focus on education and awareness. In this manner, when the shirt is removed and it is no longer September 30, the knowledge and stories remain.

</div>

[Michelle]

I think that Orange Shirt Day is a time for settlers to listen to First Nations, Métis, and Inuit Peoples. It is a day of remembrance and for survivors to speak about the impacts of IRS and how it has affected individual, family, and community relations. I think settlers should participate in Orange Shirt Day as it not only represents a validation of historical harms but also the current needs to recognize that every child matters, including in the present. I think it is beneficial to the Indigenous community and for settlers relations that on September 30th IRS survivors are honored and remembered. It contributes to education and can lead to an accurate understanding of history. Settlers have can take part in honouring survivors by listening and wearing an Orange Shirt. Where I think it can go sideways is when settlers host events but do not invite the community or Elders to speak. It is important to make space and time for Indigenous Peoples to speak about their own experiences. Settlers need to be aware of where the spotlight is on September 30th, give up power, and make room for Indigenous voices.

[REX]

Edit: This AMA has ended. Thank you to Joey-Lynn and Michelle for hosting and sharing your knowledge.

Dr. Joey-Lynn Wabie – I am the academic director of Indigenous Initiatives for YouthREX and teach Indigenous social work. My research is with Indigenous youth and their perspectives on Truth and Reconciliation in Canada. Ask me anything!

More info:

https://youthrex.com/webinar/land-as-our-first-teacher/

http://anishinabeknews.ca/2017/08/08/social-work-wabies-phd-focuses-on-traditional-indigenous-spiritual-health/

https://jps.library.utoronto.ca/index.php/ijih/article/view/31677

Michelle Kennedy – I am a PhD student who teaches at a northern Ontario university. My research focuses on curriculum development that accompanies a collection of repatriated artwork created by Indigenous children during the Indian Day School era. Ask me anything!

More info: https://iswo.ca/michelle-lynn-kennedy/

[REX]

Check out this panel discussion on cannabis use amongst diverse youth happening on Sept 29 at 12:00 pm EST. Panelists will dive in on how to meet the needs of diverse youth and provide concrete skills that practitioners can use when working with youth – you don’t want to miss it! Click here to register online!

[REX]

How can evaluation ‘improve’ youth programs rather than just ‘proving’ that they work?