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Strength-based Approaches
Webinar I - Using Strength-based Approaches with Aboriginal Youth
A strength based approach is critical for Aboriginal youth. The Canadian historical context is taken into account in a way that necessitates shifting perceived deficits away from youth and the focus instead is on the resilience many of these youth have demonstrated. An overall orientation to the webinar series will be provided.
Presenters:
Link to the Digital Recording: To download and view the recorded Webinar click on the link:
Strength-based Approaches Aboriginal Webinar 1 Nov. 5th
Relevant Sections from the Workbook:
Pages 1-17 Background and Overview, Guiding Principles and Understanding and Integrating Cultural Identity
Powerpoint Presentation:
Please contact Dawn Benson for a copy of the Powerpoint presentation: dbenson@cash-aces.ca
Key Points Made by the Presenters:
Shirley Tagalik
Working effectively with Aboriginal Youth requires us to use an approach that is grounded in the strengths, knowledge and traditions of Indigenous communities
Our framework needs to be broadly representative of Indigenous cultures and Indigenous definitions and perspective on health and wellness
Our approach needs to reflect the fundamental principles for Indigenous peoples: Interconnectedness & Relationships, Cultural identity & Worldview, Self-reliance & collective ownership as well as the four aspects of our nature-physical, emotional, social and spiritual
Youth need to understand core beliefs and values- guideposts, spirituality, identity & social expectations and to accept their gifts-potentiality, responsibility, skilled independence, sustainability, sufficiency
We can use multiple ways to share our teachings- stories, songs, dreaming, visions, protections, role of Elders
All are welcome to connect through a working space on-line for Indigenous educators and health practitioners to engage in discussion around issues specific to Indigenous communities and collaborate on building the framework www.aboriginalschoolhealth.wetpaint.com
Claire Crooks
We began with the questions: 1.) How do you adapt existing programs to be more relevant and effective with Aboriginal youth? 2.) What are the barriers and strategies that seem common across sites and program? (Particularly in regards to engaging youth)
Came to the realization that it is not merely about adapting programs but transforming our whole approach We began to realize that we need Aboriginal Specific Programming. Why? 1.) There are disproportionate Aboriginal rates of negative health and educational outcomes 2.)There is a very complex historical context 3.) Ministries of Education have given us a mandate that this gap be addressed
A look at the history reveals colonization policies and practices and must include the backdrop of the Indian Act and other legislation which reflected an “aggressive assimilation” model. Aboriginal people were described as “savages” and practices were established to “destroy the Indian” and to help them “acquire the habits and tastes... of civilized people.”
There is a 150 year history with a hugely negative legacy from residential schools Children were punished for speaking their language or acknowledging any aspect of their culture and identity. There were high levels of physical and sexual abuse and neglect with very little in the way of educational benefit and attainment. Health conditions were horrendous and the environment and experience for most children was destructive, even without abuse. This legacy is intergenerational.
Children returned home without language or culture and experienced spiritual /cultural trauma as well as physical and sexual abuse trauma. There was a breakdown of traditional parenting practices and family / community often experienced low educational and career attainment and significant poverty.
The rates of substance use and interpersonal violence are high, with a mistrust of institutions and authority pervasive. Understanding this context and history creates a shift from a deficit-based perspective to one based on strengths and resiliency.
Our goal was to create a toolkit for service providers and educators that emphasized practical strategies while still informing about more systemic issues Balance between guiding principles and specific strategies with a recognition of a continuum of awareness and competence along which people are already working Toolkit’s guiding principles: 1.) Incorporating an Understanding of Cultural Identity 2.) Increasing Youth Engagement 3.) Fostering Youth Empowerment 4.) Establishing and Maintaining Effective Partnerships
Toolkit document is available: ¡ As a free pdf download in English or French www.youthrelationships.org/ Available from CAMH Centre for Prevention Science as a hard copy ($25.00) French hard copies will be available early in 2010
List of Points Discussed, Questions Raised during the Webinar:
Suggested reading:
A National Crime by John S. Milloy (pub. 1999) A review of the book: http://www.mhs.mb.ca/docs/mb_history/38/nationalcrime.shtml
Cultural continuity as a moderator of suicide risk among Canada's First Nations – http://web.uvic.ca/~lalonde/manuscripts/1998TransCultural.pdf or you can find it in a new book called
Healing Traditions: The Mental health of Aboriginal People in Canada - edited by Laurence Kirmayer and Gail G. Valaskakis (2009)
B.C. Researchers who were mentioned:
University of B.C. Professor Michael Chandler's research deals with identity development and suicide in Aboriginal and non-Aboriginal youth http://www.psych.ubc.ca/faculty/profile/index.psy?fullname=Chandler,%20Michael%20J.&area=Developmental&designation=emeritus
Download online from : http://youthrelationships.org/research_consulting/toolkit.html
Brief Survey:
We would appreciate feedback on our Webinar. Please take a few minutes to fill out this brief survey:
SURVEY on Webinar 1
Additional Readings, References and Resources
We have compiled a list of readings for these webinars. You can find them on this page
A strength based approach is critical for Aboriginal youth. The Canadian historical context is taken into account in a way that necessitates shifting perceived deficits away from youth and the focus instead is on the resilience many of these youth have demonstrated. An overall orientation to the webinar series will be provided.
Presenters:
- Dr. Claire Crooks, CAMH Centre for Prevention Science and University of Western Ontario
- ccrooks@uwo.ca
- Shirley Tagalik, Educational Consultant, Inukpaulaq Consulting and Chair of the Canadian Association for School Health Aboriginal Community of Practice. tagaliktwo@hotmail.com
Link to the Digital Recording: To download and view the recorded Webinar click on the link:
Strength-based Approaches Aboriginal Webinar 1 Nov. 5th
Relevant Sections from the Workbook:
Pages 1-17 Background and Overview, Guiding Principles and Understanding and Integrating Cultural Identity
Powerpoint Presentation:
Please contact Dawn Benson for a copy of the Powerpoint presentation: dbenson@cash-aces.ca
Key Points Made by the Presenters:
Shirley Tagalik
Working effectively with Aboriginal Youth requires us to use an approach that is grounded in the strengths, knowledge and traditions of Indigenous communities
Our framework needs to be broadly representative of Indigenous cultures and Indigenous definitions and perspective on health and wellness
Our approach needs to reflect the fundamental principles for Indigenous peoples: Interconnectedness & Relationships, Cultural identity & Worldview, Self-reliance & collective ownership as well as the four aspects of our nature-physical, emotional, social and spiritual
Youth need to understand core beliefs and values- guideposts, spirituality, identity & social expectations and to accept their gifts-potentiality, responsibility, skilled independence, sustainability, sufficiency
We can use multiple ways to share our teachings- stories, songs, dreaming, visions, protections, role of Elders
All are welcome to connect through a working space on-line for Indigenous educators and health practitioners to engage in discussion around issues specific to Indigenous communities and collaborate on building the framework www.aboriginalschoolhealth.wetpaint.com
Claire Crooks
We began with the questions: 1.) How do you adapt existing programs to be more relevant and effective with Aboriginal youth? 2.) What are the barriers and strategies that seem common across sites and program? (Particularly in regards to engaging youth)
Came to the realization that it is not merely about adapting programs but transforming our whole approach We began to realize that we need Aboriginal Specific Programming. Why? 1.) There are disproportionate Aboriginal rates of negative health and educational outcomes 2.)There is a very complex historical context 3.) Ministries of Education have given us a mandate that this gap be addressed
A look at the history reveals colonization policies and practices and must include the backdrop of the Indian Act and other legislation which reflected an “aggressive assimilation” model. Aboriginal people were described as “savages” and practices were established to “destroy the Indian” and to help them “acquire the habits and tastes... of civilized people.”
There is a 150 year history with a hugely negative legacy from residential schools Children were punished for speaking their language or acknowledging any aspect of their culture and identity. There were high levels of physical and sexual abuse and neglect with very little in the way of educational benefit and attainment. Health conditions were horrendous and the environment and experience for most children was destructive, even without abuse. This legacy is intergenerational.
Children returned home without language or culture and experienced spiritual /cultural trauma as well as physical and sexual abuse trauma. There was a breakdown of traditional parenting practices and family / community often experienced low educational and career attainment and significant poverty.
The rates of substance use and interpersonal violence are high, with a mistrust of institutions and authority pervasive. Understanding this context and history creates a shift from a deficit-based perspective to one based on strengths and resiliency.
Our goal was to create a toolkit for service providers and educators that emphasized practical strategies while still informing about more systemic issues Balance between guiding principles and specific strategies with a recognition of a continuum of awareness and competence along which people are already working Toolkit’s guiding principles: 1.) Incorporating an Understanding of Cultural Identity 2.) Increasing Youth Engagement 3.) Fostering Youth Empowerment 4.) Establishing and Maintaining Effective Partnerships
Toolkit document is available: ¡ As a free pdf download in English or French www.youthrelationships.org/ Available from CAMH Centre for Prevention Science as a hard copy ($25.00) French hard copies will be available early in 2010
List of Points Discussed, Questions Raised during the Webinar:
Suggested reading:
A National Crime by John S. Milloy (pub. 1999) A review of the book: http://www.mhs.mb.ca/docs/mb_history/38/nationalcrime.shtml
Cultural continuity as a moderator of suicide risk among Canada's First Nations – http://web.uvic.ca/~lalonde/manuscripts/1998TransCultural.pdf or you can find it in a new book called
Healing Traditions: The Mental health of Aboriginal People in Canada - edited by Laurence Kirmayer and Gail G. Valaskakis (2009)
B.C. Researchers who were mentioned:
University of B.C. Professor Michael Chandler's research deals with identity development and suicide in Aboriginal and non-Aboriginal youth http://www.psych.ubc.ca/faculty/profile/index.psy?fullname=Chandler,%20Michael%20J.&area=Developmental&designation=emeritus
University of Victoria Dr. Chris Lalonde’s research examines the role of culture in the health and well-being of Aboriginal youth. http://web.uvic.ca/psyc/lalonde/research.html
Questions:
Q. What are your thoughts on Nonaboriginals working with Aboriginals?
A. I think that this is a potentially perfect working situation because it enables both perspectives to learn from each other. Having said that, there are definitely appropriate and inappropriate ways of working together. As a Nonaboriginal working in an Aboriginal community, it is most important for me to stand back and respectfully listen to the voices around me, trying to understand the needs and wishes being expresses, trying to appreciate the history and contexts which may have brought us all to this place, and negotiating how my skills or abilities can be useful in terms of helping to meet needs. For those of us raised in western society, this is not an easy way to operate. The work being done on cultural competency building is really important to help Nonaboriginals bridge that understanding gap that exists between the cultures and to learn how to collaborate respectfully. In some jurisdictions there is consideration being given to having everyone coming into an Aboriginal jurisdiction being assessed for cultural competency. I believe this is a good move and would like to see more work done in that area.
Q As a First Nations support worker in a small community that has more Métis and off reserve population than status, I see families who do not want to even acknowledge their children’s' ancestry - leaving their children knowing something, yet not having anyone who will even speak to them honestly about who they are. How can we help these children explore their particular cultural connection?
Participant comment to this question: “I agree Métis youth identity can be challenging for that reason- as a Métis youth, I know lots of youth who identify proudly but their parents don't. Access to programming to explore cultural identity is very important.
A. Inuit Elders are racked with guilt over their decision to “give up the children to the education system” (not that they had much choice). This has had devastating effects for 3 generations now and the same has gone on for longer in other Canadian Aboriginal contexts. I believe that as part of any decolonization process, deep healing must occur and that includes a reclamation of cultural identity and values. The reclamation process is very powerful and there are amazing examples all across the country of the impacts of doing this on the younger generation.
I have reviewed a number of language reclamation initiatives and the most powerful outcomes described are not specifically in the language outcomes (which are usually very positive) but in the identity outcomes which impact on all areas of personal and community wellness. This is very powerfully important work that is happening and needs to be encouraged everywhere. We also need to make places for this and recognize the importance of this in mainstream as well. All Canadian cultures which were historically in conflict need resolution in order to move forward in a healthier way. Perhaps as mainstream culture begins to make space for this historical context in school curricula (and most western Canadian jurisdictions and ON are doing this now) youth will be encouraged to examine their historical pasts and address the healing that needs to happen.
Information about an Aboriginal Cultural Camp
I was part of an Aboriginal Cultural Camp this summer for Aboriginal youth, some of whom did not know their culture. It was a very successful and fun experience. They learned a lot and made new friends. It was called an ACE camp in Vancouver, BC.
A lot of the language revitalization work occurs at cultural camps, many multigenerational. They are always described as very powerful and have excellent results. It would be interesting to evaluate the elements that make the camp experience so successful, but I would guess that, at least in part, the fact that the camps take place on traditional lands helps with both healing and reclaiming identity.
How to get a copy of the Aboriginal Toolkit for service providers : Questions:
Q. What are your thoughts on Nonaboriginals working with Aboriginals?
A. I think that this is a potentially perfect working situation because it enables both perspectives to learn from each other. Having said that, there are definitely appropriate and inappropriate ways of working together. As a Nonaboriginal working in an Aboriginal community, it is most important for me to stand back and respectfully listen to the voices around me, trying to understand the needs and wishes being expresses, trying to appreciate the history and contexts which may have brought us all to this place, and negotiating how my skills or abilities can be useful in terms of helping to meet needs. For those of us raised in western society, this is not an easy way to operate. The work being done on cultural competency building is really important to help Nonaboriginals bridge that understanding gap that exists between the cultures and to learn how to collaborate respectfully. In some jurisdictions there is consideration being given to having everyone coming into an Aboriginal jurisdiction being assessed for cultural competency. I believe this is a good move and would like to see more work done in that area.
Q As a First Nations support worker in a small community that has more Métis and off reserve population than status, I see families who do not want to even acknowledge their children’s' ancestry - leaving their children knowing something, yet not having anyone who will even speak to them honestly about who they are. How can we help these children explore their particular cultural connection?
Participant comment to this question: “I agree Métis youth identity can be challenging for that reason- as a Métis youth, I know lots of youth who identify proudly but their parents don't. Access to programming to explore cultural identity is very important.
A. Inuit Elders are racked with guilt over their decision to “give up the children to the education system” (not that they had much choice). This has had devastating effects for 3 generations now and the same has gone on for longer in other Canadian Aboriginal contexts. I believe that as part of any decolonization process, deep healing must occur and that includes a reclamation of cultural identity and values. The reclamation process is very powerful and there are amazing examples all across the country of the impacts of doing this on the younger generation.
I have reviewed a number of language reclamation initiatives and the most powerful outcomes described are not specifically in the language outcomes (which are usually very positive) but in the identity outcomes which impact on all areas of personal and community wellness. This is very powerfully important work that is happening and needs to be encouraged everywhere. We also need to make places for this and recognize the importance of this in mainstream as well. All Canadian cultures which were historically in conflict need resolution in order to move forward in a healthier way. Perhaps as mainstream culture begins to make space for this historical context in school curricula (and most western Canadian jurisdictions and ON are doing this now) youth will be encouraged to examine their historical pasts and address the healing that needs to happen.
Information about an Aboriginal Cultural Camp
I was part of an Aboriginal Cultural Camp this summer for Aboriginal youth, some of whom did not know their culture. It was a very successful and fun experience. They learned a lot and made new friends. It was called an ACE camp in Vancouver, BC.
A lot of the language revitalization work occurs at cultural camps, many multigenerational. They are always described as very powerful and have excellent results. It would be interesting to evaluate the elements that make the camp experience so successful, but I would guess that, at least in part, the fact that the camps take place on traditional lands helps with both healing and reclaiming identity.
Download online from : http://youthrelationships.org/research_consulting/toolkit.html
Brief Survey:
We would appreciate feedback on our Webinar. Please take a few minutes to fill out this brief survey:
SURVEY on Webinar 1
Additional Readings, References and Resources
We have compiled a list of readings for these webinars. You can find them on this page
Dawnadrena |
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, Nov 20 2009, 1:48 PM EST
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