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School of Social Work Social Work from an Aboriginal Perspective

SOWK 4203 .5 credit

Winter 2013

Instructor: Dr. Paula du Hamel Yellow Horn Telephone: 613.520.5601 E-Mail: paula_yellowhorn@carleton.ca Dates: January 11, to April 5, 2013. Holiday Dates: February 18 – 22, 2013. Class Location: Room 517 DT. Day and Time: Fridays 830am-1130am Office Location: TBA Office Hours By Appointment Only. Off Campus by Phone Sundays 1-3pm. Telephone Home Office – Appointments by Phone: (613).762.4077 Teaching Assistant: TBA Prerequisite: Third-year Honours standing, SOWK 1000; or SOWK 3000 (which may be taken concurrently); or permission of the School of Social Work. Lecture three hours a week.

Social Work from an Aboriginal perspective examines how colonization practices, including policies, procedures, and legalities, have contributed to the creation of inter and intra-generational traumas for Native Americans Peoples. Students will explore Native American socio-cultural, socio-economic, and socio-political struggles; their spiritual and Traditional ways of being; and, psycho-social and physical health issues currently emphasized in Native American communities. An in-depth study of Indian Residential Schools Traumas and the current Federal initiative of compensation and the ramifications thereof, including the Truth and Reconciliation Commission, will be addressed. The course will include examining various culturally specific skills associated with First Peoples in healing their communities both on and off reserve. The emphasis of this course is to facilitate knowledge that will provide Native Americans as well as non-native peoples, skills to cultivate empowerment and abilities to decolonize from colonization practices and the legacy of Indian Residential Schools.

Course Description

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Course Objectives

Understand the relationships between key historical events and their impact on Native American Peoples in contemporary society; and,

Identify and discuss some of the major issues related to Native American colonization and decolonization in an active and reflective process; and,

Apply key findings to personal and professional relationships with Native American Peoples, self, and society; and,

Awareness of Social Work practices in context to contemporary Native American societies including familiarity with Native American Paradigms, and frameworks for healing and their approaches; and,

To cultivate abilities that will critically examine and recognize methodologies for successful delivery, empowerment, and healing to decolonize, in the practice of Social Work.

Course Aim and Goals This course aims to provide students with knowledge of Native American observations and perspectives. The course goal is to encourage Social Work practice enriched with methods to foster resiliency and decolonization in contemporary Canadian society.

Course Organization (Subject to Change): Lecture 3 hours. Films; Guest Lectures; Discussion; and Assignments: Course Evaluation: Students will choose one topic area of their interest to explore in-depth throughout assignments 1, 3, and 4. Examples: Importance of Traditional Knowledge to Healing; Indigenous Mental Health, Physical Health; First Nations Child Welfare; Perinatal Health. Task One: Course participation. Worth 10%; and, Assignment One, DUE FEBRUARY 15, 2013: Evaluation Resource Performance Map stating: Purpose; How; Who; What Do We Want; Why; Resources; Reach; Results; Activities and Output; Short Term Outcomes; Long Term Outcomes; Short Term Measures; Long Term Measures. (Example will be distribute in Class) Worth 15%; and, Assignment Two, Practice IN Class with Group on MARCH 1 - Final Presentation to Class MARCH 8, 2013: Group Presentations (Groups to be Assigned Topic by Dr. du Hamel Yellow Horn): Indigenous Social Work Case – Case Study Drama Presentation. Worth 15%; and, Assignment Three, DUE MARCH 22, 2013: Annotated Bibliography of 20 Sources in total, with a paragraph or two discussing source relationship to your interest. Worth 25%; and,

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Assignment Four, DUE APRIL 8, 2013 BY EMAIL: Final Research Paper (12-15 pages). Worth 35%.

Course Reading Materials - Available at Carleton Bookstore

Required Texts:

Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood

Publishing.

Milloy, John S. (1999). A National Crime. The Canadian Government and the Residential School System 1879 to 1986. Winnipeg, Manitoba: The University of Manitoba Press.

Recommended Only For Research Methodology: Druckman, Daniel. (2005). Doing Research. Methods of Inquiry for Conflict Analysis. Thousand Oaks; London; New Delhi: SAGE Publications.

Some Suggested Additional Research Readings at Departmental Resource Centre, 5

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Floor, Dunton Tower, and Online:

Bastien, Betty. (2004). Conclusion: Renewal of Ancestral Responsibilities as Antidote to

Genocide. Deconstructing the Colonized Mind. In Blackfoot Ways of Knowing. The Worldview of the Siksikaitsitapi. University of Calgary Press: Calgary, AB. pp. 151 – 183.

Crowshoe, Reg, and Manneschmidt, Sybille. (2002). Akak’stiman. A Blackfoot Framework

for Decision-Making and Mediation Processes. University of Calgary Press: Calgary, Alberta. pp. 13 – 39.

Duran, Eduardo, and Duran, Bonnie. (1995). The Vehicle. In Native American Postcolonial Psychology. State University of New York Press: Albany, NY. pp. 23 – 53.

Health Canada. (2002). Acting on What We Know. Preventing Youth Suicide in First

Nations. The Report of the Advisory Group on Suicide Prevention. First Nations and Inuit Health: Ottawa, Ontario. pp. 23 – 41. Available On Line: http://www.hc-sc.gc.ca/fnih-spni/pubs/suicide/prev_youth-jeunes/index_e.html

Minister of Public Works and Government Services. (2000). Gathering Strength, Canada’s

Aboriginal Action Plan. Minister of Indian and Northern Development: Ottawa, Ontario. pp. 1 – 26.

Minister of Supply and Services Canada. (1991). The Indian Act Past and Present. A Manual on Registration and Entitlement Legislation. Minister of Indian Affairs and Northern Development: Ottawa, Ontario. pp. 1 – 49.

Ontario Federation of Indian Friendship Centres (OFIFC). (2006). Kizhaay Anishinaabe Niin: I am a Kind Man. Tool Kit For Action. Toronto, ON: Community Action Kit. Ontario Federation of Indian Friendship Centres (OFIFC).

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Ponting, Rick J. (1997). Leadership in First Nation Communities: A Chief’s Perspectives on the Colonial Millstone. In First Nations in Canada, Perspectives on Opportunity, Empowerment, and Self-Determination. McGraw-Hill Ryerson Limited: Toronto. pp. 299 – 325.

Thatcher, Richard. (2001). Vision Seekers. Part 1 and Part 2. Ottawa, ON, Canada:

Health Canada. And books/publications ONLINE, by Aboriginal Healing Foundation. www.ahf.ca

Additional complimentary Social Work resources may be distributed by the Instructor from Health Canada, INAC, The Aboriginal Healing Foundation and others. The Instructor thanks these organizations for their continual support in the facilitation of knowledge for Canada’s First Peoples.

*****This course is designed to build upon your knowledge of Native American socio-cultural issues and paradigms for Social Work practice. *****NOTE: All Assignments must include: 1. A Cover Sheet with the course number, Instructor name, your topic, your

name, address, telephone, Email and student number. 2. The title of your assignment at the top of the first written page of the

paper. 3. References at the end of the assignment for the Final Essay Assignment. 4. Use APA Style for all papers: This includes quotations within the body of

your text, any Footnotes or Endnotes, and for all References. I suggest you purchase an up to date APA Style Guide.

More on Your Assignments: You may choose to indent paragraphs or use Block writing style (non-indented paragraphs). Pages must be numbered, but not your Title Page (insert page numbers beginning on the page after your Title Page). You may include Appendix Pages if you choose to have Appendixes. You may also include Endnotes if you choose to write incorporating both Endnotes and References – please note the difference between the two. Also, Titles and Subtitles may be in Bold, Italics, Underlined, or a combination of any three. Quotation Marks are used for

direct quotes only. The title of a book in your References should be

in italics only. The presentation of your paper must be neat, organized, and without spelling and grammatical errors. Do your best.

Evaluation

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Please Draft, Re-read your work, Draft, Re-read... ******Writing well and correctly requires many drafts, many revisions, so do the assignment in advance leaving your self enough time to put it down overnight and then review it again for errors and flow the next day. Sometimes it may help if you have your final essay paper read by a friend to look for any errors and to comment on the argument and flow of the information.******* Please use spell check, but also remember to re-read your papers for spelling and/or context errors; spacing errors; and punctuation errors. Spell check will not correct words that are spelled correctly but are of different context such as Threw and Through or To and Too! All assignments are due in class as specified in this course outline except the final assignment. Students must retain a clean hard copy of each assignment and ensure they have a copy of their work on disc. Evaluated assignments will usually be returned to students in class by the Instructor.

Final Comments You will submit your Final Essay Assignment by Email to the Instructor on APRIL 8th, 2013. Class Participation (10% of final grade) You are expected to attend and constructively participate in class discussion and possibly lead discussion on the readings. An attendance sheet will be circulated each week and it is your responsibility to sign this sheet weekly. Fifty percent or 2.5% of 10% allocated for attendance and participation will be deducted for anyone who misses two classes and 5% will be deducted for those who miss three or more classes. For discussion, you are expected to participate in at least 5 of 12 class discussions to receive full marks of 5%. No participation is 0%, 1 discussion participation is 1.5%; 2 is 2%; 3 is 3%, 4 is 4%; 5 is 5% and after as discussed is full marks. In exceptional circumstances such as illness or family emergency, exceptions can be made if Dr. Du Hamel Yellow Horn is notified and/or if a medical or other appropriate certificate is presented.

Standing in a course is determined by the course Instructor subject to the approval of the Faculty Dean. This means that grades submitted by the Instructor may be subject to revision. No grades are final until they have been approved by the Dean.

Plagiarism is a serious offence: Do not plagiarize. This includes reusing old papers or papers from another course, copying material from a book or off the internet without giving it the proper credit. Plagiarism is a serious offence that can have serious consequences. Please check the undergraduate calendar for more information about what constitutes plagiarism.

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Advice on Assignment Presentation Source: Evaluation of learning 36.333, Administrative Handbook. Massey University: Department of Education, pp.17 – 21.

1. Assignments are set to challenge you to read widely in the area of your chosen study, to bring you to consider new ideas and to reflect on your own experience in the light of these ideas.

2. You are also challenged to generate, integrate, and reorganize material

into clear, concise, and well structured statements.

3. Your writing will be expected to show evidence of purposeful reading and

thoughtful appraisal, and a constant sifting of the significant from the less significant in your study.

4. Topics will rarely require you to simply ‘describe’, ‘summarize’ or ‘list’.

Typically you will be invited to ‘discuss’, ‘compare’, ‘contrast’, ‘account for’, ‘examine the validity of’. It is well to be aware of what is intended here. Invariably, topics will require both description and explanation, a consideration of alternative points of view, a consideration of all relevant factors, and an open minded conclusion.

5. Simple explanations, dogmatic assertions, and vague generalizations

should be avoided. Be cautious when using such terms as ‘the child’, or ‘the family’, or ‘the school’ as if each is a single entity. These terms normally require some qualification in order to indicate inherent differences. In view of the complexity of human behaviour, caution should accompany all explanations and conclusions, and you should think in terms of probabilities and possibilities rather than certainties.

6. Where you are developing/administering a test or other instrument it is

important to describe the context in which this takes place. 7. The use of non-sexist language is becoming the norm in academic writing

and it is a requirement of this subject. Eliminate as far as possible the use of sexist language.

Assignments on time: Papers must be submitted on time. Handing in assignments

late is unfair both to other students who hand them in on time and the Instructor

who must submit grades on time. In exceptional circumstances (illness or family

emergency) it may be difficult to meet the due date. In this case, extensions must be

justified. You may arrange extensions with the Instructor by telephone or email.

In emergency situations a medical certificate/note, or other appropriate academic

procedures will suffice. (Academic Regulation 2.3)

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Standing in a Course

Standing in a course is determined by the course instructor, subject to the approval of the Faculty Dean. Standing in courses will be shown by alphabetical grades. The system of grades used, with corresponding grade points, is: A+ 12 B+ 9 C+ 6 D+ 3 A 11 B 8 C 5 D 2 F 0 A- 10 B- 7 C- 4 D- 1 Grade points indicated above are for courses with 1.0 credit value. Where the course credit is greater or less than one credit, the grade points are adjusted proportionately. The following percentage equivalents apply to all final grades at Carleton: A+ 90-100 B+ 77-79 C+ 67-69 D+ 57-59 A 85-89 B 73-76 C 63-66 D 53-56 A- 80-84 B- 70-72 C- 60-62 D- 50-52

F 0-49

Students with special needs

If you require special accommodations as a result of a disability, please talk to the Instructor as soon as possible. You must also contact the Paul Menton Centre for Persons with Disabilities to obtain a letter of accommodation for any special arrangements. If you require special accommodations for assignments, you must contact the Paul Menton Centre at least two weeks before the due date of the assignment.

GENERAL REMINDERS

GRADES AND GRADING

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OUTLINE OF WEEKLY SESSIONS

Lecture is 3 hours. The Lecture will be divided up in 2 parts per class with 1 or 2 breaks per class depending on the agenda for that day. Films and other multi-media delivery will be utilized. There will also be allotted times for guest lecturers. FYI Course Outline may be subject to change.

The course approach is based upon a Medicine Wheel in ways of seeing, relating, coming to know, coming to understand, knowing, understanding, and being, “ending finally with an ontology, where the finality of the ‘ontological’ is the place where history manifests itself producing dispositions and discourse in social fields” that effect social change, public policy and law (du Hamel Yellow Horn, 2009, Native American Paradigm). We begin East, move South, West and North.

WEEK 1 JANUARY 11, 2013. Part I: Introduction to course. Review of course outline. Discussion and clarification of key terms used in course. Introductory Lecture Restoring the Native American Paradigm, by Dr Paula du Hamel Yellow Horn Successful sustainable healthy communities can only ‘be’ if they are void of the bureaucratic process that is contradictory to vision, relationships, and values of social development. Research implores that communities share values, vision, risk-taking, commitment, new partners and innovation which they see as successfully creating healthy social development. The bureaucratic style of development is contradictory to these terms as it is too much of a dominant action that hinges on financial constraints. Life is ever-changing, and we must insist in a true democratic process that is reflective,

East: The Seeing Path…

Axiology

Learning Self:

Culture, Language, Balance, Harmony,

Peace.

West: Coming to Know, Coming to

Understand… Epistemology

South: Ways of Relating… Methodology

NATIVE AMERICAN PARADIGM North: Ways of Knowing, Ways of

Understanding and Ways of Being…

Ontology

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and malleable, continually drawing upon effective strategies that make the most of monitoring, evaluation, analysis, and synthesis. Bourdieu’s theory of Habitus, Field, and Capital and the Ontological Realities in both du Hamel Yellow Horn’s Native American Paradigm and the Eurocentric or Western Paradigm ©2005 published in her doctoral thesis book titled Education for Resiliency (2009).

WEEP IS OPPOSITE – IT BEGINS WITH ONTOLOGICAL REALITIES… The Western Eurocentric/Ethnocentric Paradigm WEEP (du Hamel Yellow Horn, 2009, p.150) [WEEP is the commodification of our sorrows] The Paradigm of Western research, policy, acts, and economic systems [capitalism, and today known as neo-colonialism] seeks out one reality to market to the public. Historically this one reality falsely published a perception of Native Americans to settler societies that stemmed from an ethnocentric framework fueled by Imperial societies who ‘claimed to gain’ Indigenous resources and lands. WEEP produces a set of social conditions, social realities, and multiple identities, that imprisoned Native Americans physically, emotionally, and spiritually within their own lands. Non-natives believed WEEPs social constructions of Native Americans, and Native Americans internalized the WEEPs labeling of who they were or should be (du Hamel Yellow Horn, 2009, p.149). WEEP continues today under neo-colonialism worldwide to control all Peoples and the population. It is HIERARCHAL and demonstrated here by the Inverted Pyramid where it culminates to the point with the final outcome to produce a public’s Way of Seeing themselves and others and what they do within their social, economic, and world reality.

The Western (Eurocentric/Ethnocentric) Paradigm

1. Ontology: To find the one reality. Missionaries, political manipulators, colonial and imperial

strategists found this research approach useful in seeking support in marketing racism and violence - such as marketing Indigenous Peoples as ‘savages’; and,

2. Epistemology: The philosophy, beliefs, and convictions of that reality. Which simply follows

that perception which can be marketed – in my example above, finding data to support racist ideology; and,

3. Methodology: The tools to make an analysis of the reality you want to produce. For example,

seeking specific examples of Native Americans, such as the alcoholics – the ‘drunken Indian waiting for the welfare check to buy more booze’ – whereby the research is focusing on one reality, one group of people and markets that image in the name of scientific research. In fact, alcoholic Native Americans aren’t really representative at all of Native Traditional Culture or Peoples, they are really just humans addicted to alcohol like so many others around the world. You could go to any city’s downtown core and observe alcoholics on the street and do a study on them and market that city’s entire peoples as alcoholics; and,

4. Axiology: That which produces the ethics and those rules sometimes used for change to

make change. In this case, research which validated colonial violences of Native Americans.

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WEEP MAPPED IN DOWNWARD INVERTED TRIANGLE REFLECTING LOWER PHYSICAL REALMS

WESTERN EUROCENTRIC ETHNOCENTRIC PARADIGM: SOCIAL, POLITICAL, ECONOMIC.

WEEP PARADIGM

But if we examine the socio-cultural structure, existence, obligation, and spirituality of being a Traditional Native American, the Native American Paradigm changes the order of philosophical processes.

Ontology: One reality that is produce. Historically, political and economic strategiest founded one linear need or one desired ontological reality; such as to support the financing of a country through reaping Indigenous resources and lands for wealth to finance this ontological reality they desired to produce and they sought its success in marketing racism and violence against Indigenous Peoples such marketing Native Americans as ‘savages’; and,

Epistemology:The philosophy, beliefs, and convictions of that reality. Which simply follows that perception which can be marketed – in my example above, finding

data to support racist ideology; and, Methodology: The tools to make and support the reality you want to produce. Historically, publically marketing to settler societies that Native Americans are the ‘drunken Indian waiting for the welfare check to buy more booze’; and,

Axiology: The Ways of Seeing produced for the individual or

public community. Ethics, Morals and Values to support the one

Ontological Reality desired - a TOP DOWN social and political strategy.

Historically, 'kill the indian in the child' assimilation policy.

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The Native American Paradigm NAP

(du Hamel Yellow Horn, 2010, p.33)

Let’s Be the Producers of Our Own Experience Rather Than Experiencing What Others Produce! The Native American Paradigm.

The Native American Paradigm (NAP) is an Informative Indigenous framework illustrated in a Medicine Wheel that details ‘Reflective Steps and Processes’ to guide an individual or a community’s learning. NAP is Indigenously ‘spiritually centred’ in achieving social and economic development and independence because it requires, from the beginning, the practice of THOUGHT, REFLECTION, and VISION. This is called WAYS OF SEEING, and is applied to how an individual or community views themselves in connection to their environment and what they want to do or learn. NAP moves from East to South to West to North using the process of SYNTHESIS to understand an individual’s or community’s socialization and construction in acknowledging that as they create what they want to do or learn, they are a part of Mother Earth’s ever-changing and ‘malleable or moving’ reality and need to work within this reality honouring, respecting and being accountable to themselves, others, Mother Earth and all life – therefore their own individual existence and imprint in how they conduct their learning, growth, social and economic development as an individual and within a community group that creates community action. Thus there is a reality that is creatively constructed from multiple realities that are continually experiencing growth. Life is not stagnant, it is ever-changing and very much actively alive moving through time (du Hamel Yellow Horn, 2009, p.151).

Learning Self: Culture, Language, Balance, Harmony,

Positive Peace.

[SOCIAL HEALTH]

West: Coming to Know,

Coming to Understand Epistemology Philosophy

South: Ways of Relating

Methodology or Tools To Support Axiology Ways of Seeing and Vision

Spiritual World

East: The Seeing Path Third

Axiology Party Or Ways of Seeing Neutral Vision or Ways of Being

Ethics, Morals, Values, Who to Be, To Be or Not to BE: A fundamental Human BEING question.

North: Ways of Knowing, Ways of

Understanding and Ways of Being Ontology Or Ontological Realities

Resulting (NAP) or Intended Linearly (WEEP)

North: Ways of Knowing, Ways of

Understanding and Ways of Being Ontology Or Ontological Realities

Resulting (NAP) or Intended Linearly (WEEP)

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NOTES EAST - The SEEING PATH SOUTH – WAYS OF RELATING WEST – COMING TO KNOW, UNDERSTAND AND DO, AND BE NORTH – BEING… BEING HUMAN, A HUMAN BEING …THUS UNDERSTANDING, KNOWING, DOING as a Human Being in Heart to Heart communication. Note: Critical in understanding the philosophy of Indigenous ways is understanding culture, colonization and decolonization…as well as WEEP the Western Eurocentric and Ethnocentric Paradigm in relation to all Indigenous Paradigms… The Native American Paradigm begins with Axiology – ways of seeing who one is in the world, and how we are in the world, our ethics and morals, and who we want to be…or, what we want to do in the world, including social and economic development. Then moves to Methodology… finding the tools we need to be or do what we want … then surrounding ourselves with people or knowledge or tools to support what we want to be or do or develop. Then moves to Epistomology… the philosophy behind our essence our spirit, our person, cultivated from ways of seeing ourselves… who we want to be and our person…our spirit, values, morals… or in the case of development socially, economically, or other, the philosophy or best practices behind that development. Finally, NAP finishes with ONOTOLOGY: the reality we have found through the process of vision, support, and practice. It is the ontological reality we have produced… the process can begin again for another issue, need, or want, or in regards to growth and development, as long as the process follows the NAP framework – this is Indigenous Intelligence and supports…WHO WE ARE TO BE…WHO WE ARE AS BEING HUMAN… AS HUMAN’s BEING Human. Thus we are doing the following: Let’s Be the Producers of Our Own Experience Rather Than Experiencing What Others Produce!

The Native American (Indigenous) Paradigm

Axiology: We begin firstly by examining our ethics. Here, we contemplate our life and how we

live it spiritually, physically, mentally, and environmentally. Our connection to ecology and our cultural values, including our language, ancestors, and obligations to the Creator. Here we must find our spirit, soul, body, and mind, in preparation for our death and how we live on this earth here and now. It is our ‘Ways of Being’, and ‘Ways of Knowing’. An example would be to follow our Traditional Culture; and,

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Methodology: We then gather the tools needed to support our ethics. Using the example of following our Traditional Culture, this would mean that we would begin by associating ourselves with others who are following this path. We would seek language classes, cultural celebrations, ceremonies, and prayer, as well as our Elders who can help us develop what we seek; and,

Epistemology: From our statement of our ethics, and the use of tools needed to fit those ethics,

we have our philosophical discoveries - then these perpetuate…ontology. We are finding our identity, who we are to BE through the process of our methodology; and,

Ontology: Is the reality that has been produced which we have discovered. We have found our identity. We have found our reality. From colonization, we are able to de-colonize and to rise above the violences of colonization because we have analyzed the process and have experienced growth in our individuality reaffirming our identity.

Part II: Introduction to Native American Peoples: Canada and United States – Film Short, Wounded Knee Legacy. Discussion of historical and contemporary facts.

In Class Film Short Warner Brothers. (2004). 500 Nations, The Ancestors. Episode 1. Wounded Knee. Narrated by Kevin Costner. Directed by Jack Leustig. TIG Productions: Hollywood, California. Assigned Reading For The Following Week: Bridging the Past and the Future: An Introduction to Indigenous Social Work Issues, Chapter 1, pp.19-24, by Raven Sinclair. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing.

WEEK 2 JANUARY 18, 2013. The lesson today will focus on the ‘contrast of views’ between Native and European peoples. Part I – Film Short: We will begin with the demonstration of civilized Native American societies prior to contact demonstrated in our film short. The film will tour Pueblo Bonito located in the southwest of United States which was a major city and trade centre prior to contact. We will also view the Native American Cliff Palace at Mesa Verde, located north of Pueblo Bonito, and visit Cahokia, located where present day St. Louis Missouri is, which was the largest city in the U.S. before 1800. Cahokia’s city structures were bigger than the Egyptian Pyramids and the later architectural work of the Great Cathedrals in Europe. Part II - Discussion: We will discuss Native Peoples in context to the required reading for today by Raven Sinclair of colonization in Canada.

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In Class Film Short Warner Brothers. (2004). 500 Nations, The Ancestors. Episode 1. Cahokia. Narrated by Kevin Costner. Directed by Jack Leustig. TIG Productions: Hollywood, California.

Assigned Readings For The Following Week: Anti-Colonial Indigenous Social Work: Reflections on an Aboriginal Approach, by Michael Anthony Hart. Chapter 2, pp.25-41. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing. And The Founding Vision of Residential School Education, 1879 to 1920, by John Milloy. Chapter 3, pp.23-48. In Milloy, John S. (1999). A National Crime. The Canadian Government and the Residential School System 1879 to 1986. Winnipeg, Manitoba: The University of Manitoba Press.

WEEK 3 JANUARY 25, 2013. Part I & Part II – Discussion: The lecture today will focus on the history of Native and non-Native relationships and the impact of these on the mental health of Native communities. We will discuss anti-colonial Indigenous Social Work and we will examine Indian Residential Schools and the legacy of inter and intra-generational traumas. Assigned Readings For The Following Week: Indigenous-Centred Social Work: Theorizing a Social Work Way-of-Being, by Gail Baikie. Chapter 3, pp.42-61. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing. And The Parenting Presumption: Neglect and Abuse. Chapter 7, pp.129-156. In Milloy, John S. (1999). A National Crime. The Canadian Government and the Residential School System 1879 to 1986. Winnipeg, Manitoba: The University of Manitoba Press. In Class Film Short Aboriginal Healing Foundation. (2007). Where Are The Children? Healing the Legacy of the Residential Schools. Ottawa, ON, Canada: Aboriginal Healing Foundation, www.ahf.ca

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WEEK 4 FEBRUARY 1, 2013. Part I & Part II: The lecture this week will focus on Native socio-political structures and socio-cultural structures which in fact, were main contributors to the political organization of Native societies. We will examine social life and communication – basic conditions - and in context to developing a positive cultural identity for strong mental health and resiliency to psycho-social and physical risks. Specifically, we will discuss Native ways of being and ways of knowing and ways of doing that will help understanding in Native Social Work.

An Anishnabek Medicine Wheel, by the late Lillian Piktawanakwat, Birch Island

Assigned Readings For The Following Week: Navigating the Landscape of Practice: Dbaagmowin of a Helper, by Kathy Absolon. Chapter 9, pp.172-199. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing. And Northern and Arctic Assimilation. Chapter 11, pp.240-257. In Milloy, John S. (1999). A National Crime. The Canadian Government and the Residential School System 1879 to 1986. Winnipeg, Manitoba: The University of Manitoba Press.

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WEEK 5 FEBRUARY 8, 2013. Part I & Part II: There is a juxtaposition between Native and non-Native ways of being, ways of life, and ways of living that responds to erosion in society - although we are in a golden age of many opportunities, and conveniences - thus recognizing that a continual transformation of culture occurs because of dealing with a non-Indigenous world. Guest Lecture: TBA.

Assigned Readings For The Following Week: Evolution and Revolution: Healing Approaches with Aboriginal Adults, by Cyndy Baskin. Chapter 7, pp.133-152. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing. And The Failure of Guardianship: Neglect and Abuse. Chapter 12, pp.260-293. In Milloy, John S. (1999). A National Crime. The Canadian Government and the Residential School System 1879 to 1986. Winnipeg, Manitoba: The University of Manitoba Press.

WEEK 6 FEBRUARY 15, 2013, PERFORMANCE MAP DUE. Part I: The lecture will discuss Traditional practices and spirituality of Native Peoples and within the cultural inner world the integral components important in identifying what produces resiliency to risks today for Native Peoples. Continuing with the theme of imposed perceptions and perspectives, we will discuss the importance of healing and the association of healing through spirituality and spiritual practices for Native Peoples. Native Worldview, and the Native Paradigm versus the European Paradigm, will be examined. Part II: A film on CBC in 2005 with Anti-Racism Expert Jane Elliot conducting an exercise of understandings and perceptions between Native Peoples and non-native peoples in Canada will be shown. In Class Film Short CBC. (2005). The Passionate Eye, Indecently Exposed, Anti-racism expert Jane Elliott. Monday January 24, 2005. www.cbc.ca/passionateeye/indecentlyexposed.html

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FEBRUARY BREAK 18 – 22 SPECIAL READING ASSIGNED FOR

Required Reading: Persistence: The Struggle for Closure. Chapter 10, pp.212-238. In Milloy, John S. (1999). A National Crime. The Canadian Government and the Residential School System 1879 to 1986. Winnipeg, Manitoba: The University of Manitoba Press.

WEEK 7 MARCH 1, 2013. Part I: The lecture this week will focus on addictions and violence. More specifically, the lecture will devote considerable time to current risks found in environmental surroundings, physical being, emotional balance and the psychological domain. Poverty, violence, illnesses, and substance abuses are serious issues that need solutions and quickly. Presentation: Dr. du Hamel Yellow Horn will present substance use findings from her doctoral work and publication of Education for Resiliency: An Examination of Risks in a Native American Youth Environment from her series Restoring the Native American Paradigm: A Sociological Analysis Deconstructing Over 500 Years of Colonization Violences.

Part II: ASSIGNMENT 2 PRACTICE. Group Presentations – A Work Case Study Drama Practice. In Class Film Short From Stilettos to Moccasins. Song by Violet Naytowhow, A Film by the CIHR Project Research Team. 2009 Mae Star Productions. http://www.youtube.com/watch?v=1QRb8wA2iHs Assigned Readings For The Following Week: Identity and Racism? Aboriginal Transracial Adoption, by Raven Sinclair. Chapter 5, pp.89-113. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing. And The Tuition of Thomas Moore. Chapter 1, pp.3-9, and The Imperial Heritage, 1830 to 1879. Chapter 2, pp.11-22, and The Founding Vision of Residential School Education, 1879 to 1920. Chapter 3, pp.24-48. In Milloy, John S. (1999). A National Crime. The Canadian Government and the Residential School System 1879 to 1986. Winnipeg, Manitoba: The University of Manitoba Press.

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WEEK 8 MARCH 8, 2013.

Part I & Part II: : ASSIGNMENT 2 GROUP PRESENTATIONS of WORK CASE STUDY.

Assigned Readings For The Following Week: The Charge of Manslaughter, Disease and Death, 1879 to 1946. Chapter 5, pp.78-107. And We Are Going To Tell You How We Are Treated: Food and Clothing, 1879 to 1946. Chapter 6, pp.110-128. In Milloy, John S. (1999). A National Crime. The Canadian Government and the Residential School System 1879 to 1986. Winnipeg, Manitoba: The University of Manitoba Press.

WEEK 9 MARCH 15, 2013. Part I: Discussion of assigned readings on Indian Residential Schools and further discussion and inclusion of US Boarding Schools in North America. Presentation of Akak’stiman: A Blackfoot Framework for Decision-Making and Mediation Processes. An Examination of Traditional Native American Truth and Reconciliation Frameworks Based on the Work of Reg Crowshoe and Sybille Manneschmidt.

PART II: The stereotype created by colonization practices to eradicate the Native American not only created misinterpretation of Native cultures by European peoples and their societies, but also imposed internalized perceptions in Native communities and Peoples of what it was to be Native. The class today will focus on discussion and sharing of knowledge between class participants through a Traditional Ceremonial gathering. Dr. du Hamel Yellow Horn will present a Traditional Ceremony Smudge with Eagle Feather in Class. All students are invited to participate in the smudge. Activity: Healing and Speaking Circle with Class.

Assigned Readings For The Following Week: Kaxlaya Gvilas, Upholding Traditional Heiltsuk Laws, Values and Practices as Aboriginal People and Allies, by Michelle Reid. Chapter 10, pp.200-221. And, Beyond Audacity and Aplomb, Understanding the Métis in Social Work Practice, by Cathy Richardson. Chapter 6, pp.114-132. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing.

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WEEK 10 MARCH 22 ASSIGNMENT 3 ANNOTATED BIBLIOGRAPHY DUE. Part I & Part II: Discussion on assigned readings – examining the Métis Peoples from both a historical and contemporary perspective in community and in Social Work practice. Assigned Readings For The Following Week: Section II – Practice: Dreaming Makes Action, The Practice of Indigenous Social Work, by Gord Bruyere, pp.63-64. And, A Holistic Approach to Supporting Children with Special Needs, by Rona Sterling-Collins. Chapter 4, pp.65-88. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing.

WEEK 11 MARCH 29, 2013. Part I & II: Social Work practice in a Native community and with Native Peoples. How to approach Health and Healing frameworks. We will examine the history of resiliency and strength of Native Peoples through our film short of the Cherokee Trail of Tears. We will discuss the assigned readings in terms of hope, resiliency, and hardiness in relation to the practice of Social Work with Native Peoples.

In Class Film Short: WE SHALL REMAIN, America Through Native Eyes. Episode 3. Trail of Tears. NYC, NY, USA: PBS Home Video. The resilience and resolve of the Cherokee Peoples of Eastern North America who resisted removal from their lands and assimilation, and adopted European social structure, accepting Christianity, and participating in European development. But despite their efforts they were brutalized, removed from their lands and homes without their possessions, and made to walk a death march across United States where thousands of their Peoples died.

Assigned Reading For The Following Week: Conclusion, by Michael Anthony Hart with Raven Sinclair. Chapter 12, pp.234-239. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing.

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WEEK 12 APRIL 5, 2013. Last Class: Discussion of

Readings Assigned and Course Overview. Final Reading Assigned for Final Paper Development: For Indigenous People, by Indigenous People, with Indigenous People: Towards an Indigenist Research Paradigm, by Michael Anthony Hart. Chapter 8, pp.153-169. In Sinclair, Raven, Hart, Michael Anthony, & Bruyere, Gord. (2009). Wichihitowin. Aboriginal Social Work in Canada. Halifax & Winnipeg: Fernwood Publishing.

Reminder APRIL 8 ASSIGNMENT 4 DUE, FINAL PAPER DUE BY EMAIL

Concluding Remarks: Thus to eradicate colonization violences and to de-colonize, an individual or group must have a clean, healthy, safe, nourishing, and productive environment (urban and/or rural), with an economically viable and supportive mental and physical environment, as well as a strong cultural and spiritual existence to support a stable, strong, and an optimistic psychological profile which cultivates ‘Resiliency’ or ‘Hardiness’. While there has been much work by various Native NGO’s and organizations sculpting the Medicine Wheel to organize their strategies for successful support campaigns in various aspects of a functioning Native community, there is still lacking that total connection of the Medicine Wheel encompassing all environmental influences. This is the most important wheel, the historical wheel where as Native Peoples, our entire environment was structured for resiliency.

PLEASE READ THE FOLLOWING FOR THIS CLASS – GRAPHS Will Follow Excerpt from Dr. Du Hamel Yellow Horn’s Doctoral Thesis (2009)

I propose a strategy of Education for Resiliency in the Native American community. One that will attack the doxa that bind together social agents producing dispositions/schemas of the Habitus and which will shift social fields in the community into a new circle of consciousness – a new Medicine Wheel. In this way, educating for resiliency will instill the practice of Phronēsis and Praxis, connecting to all things and individuals for the good of the community as a whole. Furthermore, if we create an educational pedagogy constituted from the practice of Phronēsis and Praxis for Native American youth in the schools, it will assure a proactive and protected shift into a renewed Native American Paradigm in the generations to come. This strategy empowers a reverse methodology of action, comparative in force and commitment like the colonial policies but will educate for resiliency, and should become formal policy at every school in teaching resiliency to youth.

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The graphs following (Figures 6.2.2 to 6.2.6), demonstrate the historical attack on Native American social fields through colonial policies and maps out a future strategy that will reinstate the Native American Paradigm. The Figures 6.2.2 through 6.2.6 examine, since contact, the social realities for Native American Peoples because of colonization violences. Figure 6.2.2 begins where contact occurs, where Native American Peoples and Europeans meet and begin to trade, then clash culturally, where finally, European politics organize against Native American cultures introducing policies to diminish Native American populations – at this time, the Native American Paradigm is existing and represented in the circle figure of the diagram. Figure 6.2.3 demonstrates the collapse of the Native American Paradigm and Native America’s way of life as it is known historically, collapsing because of recurring assaults by colonization violences. Figure 6.2.4 depicts an ocean with waves, where for example, colonization violences, if thought of as originating at the Epicenter of an earthquake in an ocean, where a Tsunami would begin to take shape, extending outwards to all land shores only to bounce back from the shores to be bigger waves, depicts the continual effect of the Legacy of colonization violences – where they are reinforced and create more and more powerful waves of violences, crossing the threshold (epicenter) to the opposite shore and bouncing off it again coming back stronger, perpetuating waves of violences, and perpetuating the violences historically initiated (epicenter) in the social field of the community. In Figure 6.2.5, there are pockets of healing initiatives taking place, but because of the ‘Tsunami waves’ of violences, the waves upon waves of violences, these pockets exist for a time, and then are overtaken by the waves, existing no more in the place where they are, but may be introduced in other fields for a time, until again, they are overcome and overpowered by perpetual waves of violences – or perpetual construction of negative social fields. The final graph, Figure 6.2.6, depicts a movement of action resulting from a policy of Education for Resiliency that produces alternative social fields and is all encompassing because it addresses all violences or all social fields, (calming the waves), until it dominates the waves and restores the Native American Paradigm in Native communities.

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Figure 6.2.2: The Community Medicine Wheel of Native American Societies.

Figure 6.2.3: The Medicine Wheel is Altered.

Figure 6.2.4: The Medicine Wheel is No Longer.

The Healthy Native American Community at time of Contact, Surrounded and Bombarded by Daggers of Destruction - The Historical Assault of Colonizing Policies and Strategies.

The Healthy Native American Community - Medicine Wheel is the Habitus/Individual being - Broken, Altered, Smashed by Colonization Violences & Strategic Policies - It is The Habitus of the Individual – Thus Social Fields of the Community - And Where Learned Dispositions From

Colonization Now Exist.

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Native Traditional Practices

& Peoples

Practice of Christian Beliefs and ways

Native American Peoples today - Living with pockets of Healing Initiatives and living with waves of violences. A Revival of Spiritual being is beginning to take

place A Healing Initiative Overcome by Colonization Violences in Social Fields… Waves of Violences Continue

Figure 6.2.5: The Native American Community Today With Pockets of Healing (Medicine Wheels).

Wave Upon Wave of Injustices and Violences Are Created and Re-Created In Native American Communities.

War, Starvation, Disease, Alcoholism, Reservations, Political Policies

Waves Build Momentum, Recreating Themselves, Recreating the Violences, Like an Earthquake in the Middle of an Ocean, Creating Waves From its Epicenter to All

Shores And Back. Creating Internalized Social Realities.

Social Fields

Child Abuse Child Welfare Adoption Child Murder

60’s Scoop

Prostitution Injection Drug Addictions HIV AIDS Violent Physical Acts Murder

R A P

E

T H E F

T

Sex Drugs Rock ‘N’

Roll Sexual

Promiscuity Lying

Cheating

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Figure 6.2.6: Shock the Waves, Construct a New Medicine Wheel

Current Social Realities … Waves Get Shocked

Waves Start to Settle Down, Social Realities

Begin to Change Community Violences Break Up and are Now Overcome New Realities

New Native American Paradigm

Education for Resiliency