Canada Day: 145 years old

there is lake Sturgeon in Manitoba older than Canada

The Truth and Reconciliation of Colonialism's Infection of the First Nation Family System: Research Paper

While the class textbook is an excellent conflict resolution resource, it does not offer any specific comparison unique to First Nations. This essay discusses problems rooted in  post contact First Nations history.  What  emotional illiteracy and literacy is; survival bonds, post trauma syndrome along with  different kinds of trauma and how it all relates to First Nation families today from the book  Trauma and Addiction: Ending the Cycle of Pain through Emotional Literacy by Tian Dayton  supported with content from Normal family Processes: Growing Diversities and Complexes.  First Nations peoples are more than emotionally hurt; the unique challenges of space, time, social order and contemporary social ills are detailed In  a Poison Stronger than Love: The Destruction of an Ojibwa Community. I have found through talking with elders and from life experiences, that there is significant spiritual disconnection compounded by destructive environmental factors. The conclusion includes thoughts about resolution strategies to stop the pattern which persists in the billion dollar industry of helping First Nations people heal and that this is a loss tied to the misunderstanding of the spirit,  intent and  power of our original tribal language.

            Overall there are many broad topics, methods, and principles that apply to the unique history that First Nations in Canada have, this essay aims to clarify the issues that I feel the book Normal Family Processes: Growing Diversity and Complexity, does not get into details about. Only chapter 15, The Spiritual Dimension of Family Life by Froma Walsh has a few lines about 'Native Americans'. The book states when speaking about spirituality, spirituality transcends the self: it fosters a sense meaning, wholeness, harmony, and connection with all others - from the most intimate bonds, to extended kinship and community networks, and to a unity with belief systems of ancient Indigenous peoples worldwide, as in Asian, African, Aboriginal, and Native American visions of the unity with all creation. This is the core of Native American visions. Walsh accurately acknowledges in a predominantly Christian society with European origins, early American conquers viewed native tribes as savage heathens who practiced pagan witchcraft. In government and missionary programs, children were forcibly taken from their families to boarding schools to educate and acculturate them into Christianity and western ways, stripping them of their cultural and spiritual heritage. a recent resurgence of Native American spirituality is reconnecting families and youth, especially those at high risk of substance abuse and suicide, with the spiritual roots of their ancestors. There is also another mention of Native Americans which states 'to watch us dance is to hear our hearts speak'.[1] I feel the author speaks from an American perspective and clumps all Indigenous people on the world together.

             History tells of where an entire race of people are beaten into submission through war and war-induced depravation conditions such as starvation, famine and further through on-going degradation of their social and family systems. There is on-going destruction, this attack keeps doing the destructive nature of colonialism – it is through the generational attacks through their family systems. For generations now, First Nation families have had to make sense of and deal with a deep conflict with the emotional disillusion and distortion and disturbance of relating without conflicting with the dominant society.

            There are stages to abuse,[1] abuse done to you, [2] abuse you did to others, and [3] abuse that you do to yourself. The Residential School System has had a chronic disturbance of the natural nurturing process, as well as an expression of emotion and sexuality as well. Sexuality is linked to nurturing. There are many layers to heal, change and resolve - like an onion. Violence would be before sexuality because sexuality is the last to heal. This leads to sexual deviance. To clarify in the onion metaphor and why sexuality is the last to heal - this is because of a connection to nurturing a connection to genitalia and stimulation. If you had nurturing, you've had more balanced stimulation , so there is not a mix up between nurturing and sexual stimulation. Sexuality is the last to heal because it’s the last to be talked about, there are sexual issues, shame. People hold onto shame about what happened to them and what they experienced. If you grow up in a disturbed home sexuality becomes like a taboo, further, we become desensitized. A lot of First nations people are disturbed and they need to survive and feel part of a group, gang, or you will be deviant amongst your own group.

             People with sexual deviances need to be comfortable with their sexuality and have control because this is what you must portray that to a child, your partner, and society. There are degrees of sexual deviances; masturbation, to pictures is another level, to fantasize body parts another, violence another . When it interferes with normal life a person needs to get help. Steps of healing are to [1] recognize the need for help; [2] accepting and acting on this belief and participating; [3] staying open to learning to work with the help; and [4] to develop trust along with activation and learn who you are and what you need to resolve and work with the process, and replace. Talking circles make mistake by not replacing . [2]

            The truth is that this infection of First Nations family system took place from the very beginning of the arrival of the 'discoverers' of this land called the 'Americas'. The reconciliation is about the First Nations and the dominant society and their system of implementing psycho-social change. The infection is the disillusionment – an illusion held by First Nations people as to their present state of being and preparation in taking part in this dominant society without resolving the disturbances of their belief and value system.

            There is no one recipe to the reconciliation. The only way to heal a community, is to heal individuals , individuals create healthy families, and healthy families create healthy communities. Ultimately, mental health providers must accept a personal sense of social responsibility for changing the attitudes that foster racism and classism and poverty, the first step is honestly acknowledging the existence of the phenomena and learning about their complex interplay, on the microcosms level, we can begin with ourselves and the families with whom we  work. These mental health workers and therapists become overwhelmed when asked to move to a macro level.  If these issues are ever to be resolved fully in any society, we must be willing to speak out for and advocate change in our own agency, clinicians, local, state, and national governments.[3]

            In her book, Trauma and Addiction: Ending the Cycle of Pain of Through Emotional Literacy, Tain Dayton articulates that trauma by its very nature renders us emotionally illiterate. Emotional illiteracy is the inability to describe our inner world to ourselves or another person. If we do not process trauma, ongoing life complications such as depression, anxiety, sleep disturbances, anger, feeling of betrayal, and trouble trusting in relationships can persist years after the traumatic experience occurred. Such are the symptoms that people self medicate with food, sex, and other addictions. Part of what makes a situation traumatic is not talking about it. When we don't talk about trauma we remain emotionally illiterate, emotionally confused wandering around in the darkness of our own internal world.

            Emotional literacy is placing people in their proper perspective , to give them a context, where, when, how; integrate them back into themselves as to what happened and what meaning they made out of it that they are currently live by. Mothers build emotional literacy when they smile at a child’s positive behavior encouraging more of it, while a frown of disapproval discourages other actions from persisting. Emotional literacy is the cornerstone of good relationships, and it generally accepted that meaningful communication is central to successful intimacy, emotional literacy provides the content for that communication.

            In order to survive, one needs to have a close bonded relationship with their primary caregivers, the author calls these survival bonds. Ruptures in early parent child bonds are some of the most traumatic because our dependency and risk for survival are at their highest in infancy and childhood, when survival bonds are ruptured, the likelihood of post traumatic stress are high because , this can interfere with healthy relationships and the ability live a comfortable life.

            Post traumatic Stress Disorder (PTSD) is a cluster of symptoms first identified in solders returning from war. It is now recognized that those same symptoms appear in those that have grown up in addicted homes or have homes where emotional psychological, physiological abuse are prevalent.

            Trauma and addiction go hand in hand, when family members are living in two different worlds - a sober person and someone who is addicted, the worlds pull in different directions.  Children's development wrap themselves around like vines around a the tree that has been struck by lightning.    When someone is traumatized or has an addiction they don't have their own codified emotional blueprint because they are in the dark about themselves, they are unable to understand another person. Furthermore, trauma victims often develop learned helplessness, a condition in which they lose the capacity to appreciate the connection between their actions and their ability to influence their lives.

            A person who is abused or traumatized may develop dysfunctional defensive strategies or behaviors designed to ward off emotional and psychological pain. They lose contact with their real and authentic emotions and become covered by physiological defenses and emotional armory. Without emotion we would not know what we feel personally about a given situation, it is emotion that connects to the material of our own lives.

            Childhood traumas effect health more than traumas that occurred within the last three years because the accumulative stress to the body through long term inhibition of feeling. Emotional inhibition is constant work, the harder one works at inhibiting, the greater the stress on the body.  Relationship trauma is about a internal earthquake or loss of  solid psychological and emotional ground when people you love or need in order to feel secure, are lost in their own addictions, physiological illness, addictive behaviors, when the relationships you depend on are ruptured. Family members of addicts present disorders that extend across a wide range of clinical syndromes such as anxiety disorders, substance abuse, psychosomatic symptoms and episodes, eating disorders distortions , confusing their world , co dependence. Children who have grown up in alcoholic homes also suffer post traumatic stress symptoms. The face of trauma is more likely to look like the boy staring emotionlessly at the floor rather than the girl nervously fidgeting and biting her nails , because agitation, serves as an expressive function.

            By not talking about inhibiting event we usually do not translate the event in language, this prevents us from understanding and assimilating the event, consequently, significant experiences that are inhabited are likely to resurface in the form of dreams, and other associated disturbances. Confronting a trauma helps people understand it, ultimately assimilate the event by talking or writing, previous inhabited experience people translate the event into language, - the simple act of confronting, however primitive or childlike expression of feeling, is detrimental to stay within the context and continue to develop, or disappear into the silence an tormented inner world. once it is language based they can better understand the experience and put it behind them. When one does not address the underlying emotional pain from trauma, they remain unchanged, or worse become more complicated and intensified. Rather than being processed consciously, it is being self medicated, which leads to addiction.

            The addiction cycle the trauma victim enters into is a viscous one - emotional and psychological pain, self medication with food, alcohol drugs, sex, - sobering up - reemerging of unresolved pain, - re-medicating and so on. While trauma victims gained a temporary relief they are seeking, they do so at the expensive of self knowledge and mastery. The longer traumatized people rely on external substances the weaker their inner world become. Addicts become out of practice for living, emotional muscles atrophy from lack of healthy exercise, personality development goes off track, thinking becomes increasing distorted and secretive as addicts strive daily to justify to themselves and others their life.

            The roving-isms states that all to often, one addiction leads to another. When an addict sobers up from alcohol and drugs and the numbing effects are removed, they will pick up another medicator such as gambling, sex or eating which then becomes addiction number two. Once an individual begins the healing process, it is important to remember therapy takes time, insight alone does not produce change, it is the new relationship dynamics practiced over time that recondition a person’s conditioned responses [4]

            One can recognize that the residential school process did not build emotional literacy being removed from home at five years old for ten months of the year until they are 17; this severed the survival bond. Unresolved trauma is only one factor behind first nations addictions, furthermore, residential school survivors and their families display symptoms of PTSD, childhood trauma is inhibited. Only recently have survivors begun to confront the trauma which is an important to putting the experience behind them. Unfortunately this comes too late for many who have broken homes and pass on their trauma to the next generation, or worse, lose their life while struggling with issues. This is compounded with other factors such as a environmental destruction and cultural disconnection that comes with the loss of the language and the adoption of religious beliefs that have no connection to the land, and for people who live off the land, when the land is sick, so are the people. the author says that their way of life is worse than grim situations in third world countries because the people of Grassy Narrows have lost hope.  

            In a book written in 1985, A Poison Stronger Than Love: The Destruction of an Ojibway Community; The authors describe Grassy Narrows as society in disarray because an entire generation  was failing to realize its inherited potential for the development of the intellect and spirit. They were  caught in  void between two cultures, the children are learning neither the basic skills of the modern world, nor the traditional ways of life. To provide a brief history of the community, in 1963 Indian Affairs initiated the move of people of Grassy Narrows from the old reserve of islands and peninsulas to a new site five miles south, adjacent to a logging road. It was justified by officials that it would be a good thing because of all the amenities that would be provided and because there was a road into Kenora. The exodus from the old reserve was a turning point in the history of Grassy Narrows band. By 1970, old social ties had snapped, men and women gave up traditional roles and occupations and seized to trap as a family. All the people say that this was the beginning of their troubles, they say they live in a crisis because they were uprooted and before they could establish new roots, another blow: mercury poisoning from the English Wabigoon river system.

            Community elder, Maggie Land articulates every dimension of life on the old reserve of Wabauskang and contrasts it to the new reserve, Grassy Narrows. The quest for food followed the seasonal cycle of economic activities. Today kids eat chips, candy and pop to survive neglect. She recalls the constancy of work and division of labor among all family members, the mix or work and play at times in the annual cycle. She talks about knowledge available through dreams and ceremony and the taboos governing sexual relations and marriage. The chief and council were strict to preserve social order, community life was an ebb and flow of separateness and togetherness between winter trapping grounds and the sociability of summer camps.  

             A big difference from the old reserve and the new reserve was space and social order. Homes were built without consideration for privacy, security, equality of access to water in Grassy Narrows. At the previous Wabauskang settlement, there were unspoken boundaries protecting residential areas occupied by different clans. There was no way to get to the old reserve without someone knowing a stranger was coming, each house had a line of vision to the water, this was important to have this security, located strategically.  There was also communal space like the treaty hall, hunting grounds, and berry picking bushes. On new reserve, the layout does not allow access to the lake and strangers can approach undetected. The old people predicted that the move to the new reserve posed a grave danger to the life of the community, it was based on the eyes of the soul, the new location was not suitable spiritually for life.

            The people had a belief that the land where they are now was already owned by a bad spirit. Another women in her late 70s recalls stories that the new reserve was known to be a very bad spiritually for a long time, and that both her father and uncle, at different times seen someone surfacing at Garden Lake. This was considered an ominous warning and off limits to human settlement. People believe this is also why there is so much hardship in the present-day community.

             The concept of time also changed after the relocation. Only forty years earlier, the people of Grassy Narrows still went by the moon time - 13 months, 28 days. Their orientation of time depending on the season and alterations on the sun and moon. Now everything is out of order in the new reserve, the government people tell us what to do and when to do it, we used to eat when we were hungry and when there was food. We were used to working when there is work to do, set fishing nets at night and lifting them in the morning. There was a time for work, now it 8 in the morning till 4 in afternoon. Another thing is when the sun got up, people got up, when it went down, the people rested; in the new reserve people are up all night and sleep all day, children tell time by television shows.

            Cultural rites of passage were also abandoned. A puberty  vision quest was considered fundamental to gaining knowledge of oneself, ones identity, purpose and special powers. Although some people still believe in dreams as a source of knowledge about self, the vision quest is no longer practiced on the new reserve. In the old reserve there were any place where people had places of power, personal places to mediate and focus on the inner senses.

            Most of chapter one is a catalogue of horrors after the relocation - gas sniffing, sexual assault and abuse, neglect; all backed up by alarming statistics. The author speaks of eleven deaths in a village of 500 people in less than a year and the repression grief, guilt and anger until these powerful emotions can be released by the dis-inhabiting effects of alcohol. The feeling of aggression and rage normally suppressed in face to face encounters find expression during drinking parties which are the context of beating, rapes, and other acts of violence which may lead to death. People forgive each other for violence committed under the influence of alcohol because they say the pain has to come out sometime.

              The widespread use and pathological use of alcohol began in the mid 1960's when the people were moved to the new reserve and connected to the town of Kenora by road. A typical binge at grassy narrows has several characteristics that distinguish it from the white man's way of drinking. First the majority of heavy drinkers are not necessarily addicted to alcohol in the sense of physiological enslavement, most people can follow a period of heavy drinking with a week or so of abstinence, till next payday.  They can also stay sober for weeks while on the trapline, the alcoholic of the western world who cannot function without a certain level of alcohol in the bloodstream finds few counter parts in the Indian society. Second, Indian drinking is a social activity and alcohol is widely shared; third, people drink until they become unconscious. Fourth, prolonged binges are like a tornado of tears, across the landscape leaving devastation in its wake. infants become dehydrated, women are beaten young girls are raped.

            One of the most significant issues in the family breakdown is the fundamental change  of the moral standards and circumstances surrounding sexual relations. In 1979, six babies were born to girls under the age of 16 outside the context of a family or stable relationship. Children lack the most basic necessities: shelter, security, food and love that is demonstrated. They have been disposed of the emotional and cognitive prerequisite to cognitive development. Further,  they no longer have the opportunity to learn the moral and symbolic rhetoric of their culture from their elders who used to communicate such knowledge through stories and legends. 

            The author suggests that is important to ask if the conditions at Grassy Narrows are any worse than those of other Indian reserves in the area not affected by mercury poisoning. According to hospital data, Grassy Narrows has the highest hospitalization rate at 30 times the rate of Ontario residents. Grassy Narrows has the highest number of children in care or foster homes in the entire region at the time this book was published. Out of 108 children in care near Kenora, 58% came from Grassy Narrows, 75% of children are apprehended for reasons of neglect of parental alcohol abuse.

            There is a sharp  discontinuity between the old and new reserves regarding Indian ways of teaching the young about the nature of the world around them, their relocation disrupted the way of life, and under the fundamental changed conditions by government planners, the traditional Ojibway orientations of time and space lost their basis and value.[5]

            one of the most glaring issues in the book is that there are no workers or family therapist brought in to help the crisis in Grassy Narrows, instead people such as the authors are brought in who are unequipped to help but rather write a book in their free time cataloguing the horrors of the community for their own profit. Today the problems are evolving in First Nations communities, People are addicted to prescription pills and  the suffering of aboriginal people is a billion dollar industry while the remedy seems to be a revolving door of help. People with the capacity to Provide aftercare for people who have gone through treatment, as well as ongoing support to deal with the underlying issues that led to addiction in the first place and prevent relapse, and  Recognize the role of cultural oppression as an underlying factor in drug abuse in First Nations. and to do the hard work in the community need to be trained and put in place.

            In conclusion, the resolution strategy would need to reinforce cultural pride and help youth connect with their culture, including connecting with the land.  Recognizing the role of cultural oppression so much so that this aspect must now be educated as to the reality of this disturbing consequence of colonization which has become a disturbance of focus of self-power and energy – meaning that we must re-establish our individual understanding of how we are affected and effected by this oppression , understand how it plays out in our individual everyday lifestyle and what this does to our self direction and our support for others of our people to make change – fully. First Nation families deal with a lot of emotional disillusion,  How to they deal with issues when they come up, what is the implementation process? What are the method, of making the healthy change when there is no trust in metal health system and people are not utilizing it? The answer is there is there is no way except one person at a time.

             

Bibliography

1. Dayton, Tian. Trauma and addiction: ending the cycle of pain through emotional                              literacy. Deerfield Beach, Fla.: Health Communication, 2000.

2. La Vallee, Jaye. Experiential Psychotherapist / Life Skills Trainer.

3. Shkilnyk, Anastasia M., Kai Erikson, and Hiro Miyamatsu. A poison stronger than                           love : the destruction of an Ojibwa community. New Haven [etc.: Yale University                      Press, 1985.

4. Walsh, Froma. Normal family processes: growing diversity and complexity. 4th ed.                          New York: Guilford Press, 2012.

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[1] Walsh, Froma. "The Spiritual Dimension of family Life." In Normal family processes: growing diversity and complexity. 4th ed. New York: Guilford Press, 2012. 347 - 367.

[2] Lavallee, Jaye . Personal interview. 14 June 2012.

[3] Walsh, Froma. "The Spiritual Dimension of family Life." In Normal family processes: growing diversity and complexity. 4th ed. New York: Guilford Press, 2012. 291.

[4] Dayton, Tian. "The Connection between Trauma and Addiction and Emotions and Emotional Literacy." In Trauma and addiction: ending the cycle of pain through emotional literacy. Deerfield Beach, Fla.: Health Communication, 2000. 1-57.

[5]  Shkilnyk, Anastasia M., Kai Erikson, and Hiro Miyamatsu. "Grassy Narrows: Community in Ruins, A Community Destroyed, The Way of Life of a People, and Worlds in Conflict.." In A poison stronger than love : the destruction of an Ojibwa community. New Haven [etc.: Yale University Press, 1985. 1-78.

Contemporary Communications Theories: Final Paper

                                                           

In my final paper, I primarily apply the Sapir- Whorf  Hypothesis, Stuart Hall - Encoding and Decoding model, along with terms from chapter nine, Mediated Culture(s) and relate them to Aboriginal languages in addition to how First Nations view themselves and how society views them.  My thesis statement asserts that the legislative protection of Aboriginal languages will benefit all Canadians; for First Nations it will foster self-confidence and a sense of pride improving overall health. For non-aboriginals it will enrich the country by providing a more balanced perspective of history told from First Nations about their contributions.  

Canada was founded on relations between First Nations and Europeans. At first, non verbal communication was crucial in the Fur Trade and Treaty process, respect was shown through kinesics - gestures, movements, and facial expressions (Warren, Fassett, 2011: 113). Learning each others language's was also a sign of respect and commitment to positive relations, and bridged the gap of misunderstandings. Today, First Nations people are struggling to recover their languages.

The Sapir -Whorf Hypothesis (Warren, Fassett, 2011: 91-94) states that language influences the way that we see the world. Because Sapir and Whorf studied languages across the world, they were able to determine that language had a significant role in shaping people's understanding of their experiences. In the textbook there is an example about 'illegal aliens'; the language suggests that they are not like us and should be punished. When I talk to people where ever I might be about university and goals, I am encouraged to pursue them based the term 'free education' supported by the 'taxpayers' which creates a general idea that I have unlimited access to education and programs at the 'taxpayer's' expense.  The word 'free' and 'taxpayer' create a sense of ownership to the general public that they are paying for Aboriginal education which is free to Aboriginals, but not to them. This attitude breeds discrimination and hate, but this paper is not to counter that argument.

Together, Sapir-Whorf  hypothesized that our language shapes our reality. This is the central claim of the their hypothesis. In the example of the conflict over the term 'gay marriage' as used by Audrey, as opposed to the 'marriage equality' term used by Denny, Audrey's vocabulary is shaped by the texts she has encountered, media she has consumed and interactions she had had. Denny's reality is more complex shaped by his experiences - many which are negative. This is why he uses the term 'marriage equality' as opposed to 'gay marriage'.  Audrey is unknowingly using offensive language when trying to communicate to Denny, much like people I communicate with about education, use terms offensive to me. Toni Morrison states that: Oppressive language does more than represent violence, it is violence and further help readers to understand what the Sapir- Whorf hypothesis means.

Language is a source of building self-esteem. English is a ‘white’ language, and it builds the self-esteem of white people part of that cultural location - in other words, they are of a privileged culture (Warren, Fassett, 2011: 8).  In the book by Terrance Nelson, Okiijida, The Warrior Society (1997), the importance of language is explained.  "There is an invisible enemy in your mind, an invisible enemy who teaches you to hate yourself because you speak the English language. If you speak English you have a racist mind that is racist against yourself. Let me prove this by taking the following color association test. Thinking in only colors of white, red, and black, associate one of those colors to the following words: purity, God, Devil, evil, Jesus, knight, hate, rapist, angel, sin, love, good, wedding, menace, heaven, funeral, depression, hell, death, despair. For most people, the negative words will be paired with either black or red. The positive with white. This is because English is a white man's language and all languages promote a positive self image for the people who originated the language. When you lose your language and are forced to use English you are losing a big source of positive self image. History is written by the winners, or in Canada's case, the colonizers.

 First Nations contributions are distorted; for history to be balanced it must include a First Nations perspective; the problem is that a lot get lost in interpretation.  If protection for Aboriginal languages is not taken and recognized, then Canadians cannot consider other perspectives and we miss the big picture - this is defined as social construction. The terms determinism - our language tells us what to think, and linguistic relatism - people who speak different languages will see the world differently, support this claim (Warren, Fassett, 2011).  

            The Vietnamese have a word to show  respect for your elders In their language - Lao. It is arguable they respect their elders more than other societies because they have a word for it. Even in the English language,  Professors, doctors, lawyers  all have a highly detailed vocabulary.  In a very multicultural society with large gaps in socioeconomic conditions, miscommunications can happen  because a difference of perception. People may live in different parts of town, come from an overseas country and decode messages differently.  

According to the Stuart Hall's Encoding and Decoding model, the producer (encoder) framed (or encoded) meaning in a certain way, while the reader (decoder) decodes it differently according to his/her personal background, the various different social situations and frames of interpretation. Hall suggests a four stage theory of communication: production, circulation, use, and reproduction. This means that the coding of a message does control its reception and each stage has its own determining limits and responsibilities.  Therefore messages can be decoded from three perspective's, the dominant, the negotiated, and oppositional. The different reading is defined as polysemy - multiple readings from the same text.

The dominant perspective serves the powerful larger society; negotiated is one that enables us to endure in a diverse socio-economic society, or oppositionally - the disbelieving perspective that provides political opposition. From the video we watched in class about the car ad when an older white male who was a prominent American figure was suggesting that I should buy this car, because it is built with the same values that America was built on, like hard work, I decoded the commercial oppositionally because from my standpoint, being a educated First Nations man, I know America was largely built on slavery and genocide.

Standpoint theory contends that we stand in relation to one another  within systems of power -that is, we are people who occupy relationships to each other and that those relationships are mediated by social, political, and economic power (Warren, Fassett, 2011: 203). There is a link  between the Stuart Hall - Encoding and Decoding model and textbook in chapter four. Harper is a  girl who graduates from college and applies for different job positions. From her standpoint, as a black educated women, she draws from discourse, and decodes and questions whether she is going to get her her job based on her race or qualifications.

How I relate the Hall - encoding, decoding model to Aboriginal languages is that culture has a linguistic component and language has a connection to the land. This connection is suppressed when a race of people adopt a new language just like the Indigenous peoples of North America did. Today, when elders who speak their language (encoders) and send a message to the youth (decoders), they draw from discourse that has to be interpreted to English because the vast majority of youth do not speak their Indigenous language. Discourse is the common sensibilities we draw on to encode and decode messages, just like I had a oppositional view to Chrysler ad. The English language lacks the spiritual connection to this land that Indigenous languages carry.  

In the chapter nine, Mediated Cultures (Warren, Fassett, 2011: 164-181), I immediately thought of what many elders say is a big factor in the loss of culture and language - television. Elders today however, say that we should be using the same technology to  save the language whether it is Facebook, YouTube, television, radio, phone apps, recorders, computer programs. This is described as co-constitution relationship. The double effect of co-constitution means that we use and create media as media use and create us. The problem is that we live alongside a dominant society who's culture is arguably an European-American pop culture that does not look favorable upon First Nations people. This is due largely to consuming mediated messages.

In Winnipeg, First Nation peoples social ills are splashed in photo's and headlines of the local newspaper. These negative images and headlines are predominantly written by writers in a condescending manner and frame First Nations as a burden to society. Media affects us by leaving unexamined issues of power, privilege and social inequality.  This shapes ourselves to conform to someone else's expectation of us. We have to train our eyes and ears to perceive the messages embedded in media texts. Messages sent out in media are purposeful, powerful, and certainly affect reality. Stuart Hall discusses that a representation, is the re-presentation of something that is already present - a replica of something that already occurred. It is critically important for First Nation peoples not to believe the distorted version they read or view in the news because this will affect their understanding of what is, what they believe, and what could be. Media is reinforcing hegemony- granting the group with more power and privilege the ability to shape our worldviews, attitudes, and actions (Warren, Fassett, 2011:200).

If action is not taken by First Nations themselves to save languages, ultimately, the fault will be their own for completing the process of cultural genocide; First Nations will have both willingly, and unwillingly embraced hegemony- assimilation by allowing domination by consent. This generation is at a critical/cultural turn in communication research that involves incorporating culture and working for social justice to  save their languages along with their history - speakers are aging. Communication produces meaning, relationships, and ourselves. Communication sustains all aspects of our lives and helps create us, and what we think as our realities; this is defined as communication as constitutive. When a person speaks their language of their origin, it connects them to history, builds self esteem, and fosters healthy identity.  Identity is the answer to the question, who am I? With the added recognition that the who is always emerging from the cultures to which we belong (Warren, Fassett, 2011: 199-200). Language and culture are indivisible as language holds and allows for the expression of culture.

I am a the first generation that does not speak my language fluent. I feel a sense of resentment and disconnection. I am not alone and I personally believe that this contributes to the many social ills First Nations are facing, losing a language is losing your identity. What I advocate for is twofold- First Nation community commitment and action ; and state financial support and a legislative and institutional framework; including official recognition of Indigenous languages (The Human Rights Commission, 2012). The onus is on me to watch YouTube videos in Ojibway, and find other media outlets to rebuild my capacity and share it with my son. Otherwise, I fear he will interpret reality and history just like the  Disney movie Pocahontas. This simulacra is a facade that replaces the real to such an extent that the real ceases to be (Warren, Fassett, 2011: 199-203).

References

1. The Human Rights Commission, New Zealand. Available at:       http://www.hrc.co.nz/human-rights-            environment/about-the-human-rights-            commission/contact-the-commission

2. Nelson, Terrance. The Warrior Society, 1997. Print.

3. Stuart Hall- Encoding Decoding Model.

4. Warren, John T., and Deanna L. Fassett. Communication: a critical/cultural        introduction. Thousand Oaks, Calif.: SAGE Publications, 2011. Print.

combat in sport, and combat sport thoughts

these are just some thoughts about combat in sports and combat sports - from an ex hockey goon perspective.

 June 27th.

hockey - today, there is alot of education about the impact of concussions on players. i also think that players exploit that education and say they have a concussion when they really don't. however, i think that alot of canada's best fighters, are in the nhl and minors
mma- just like boxing, i admire the way the fighters watch their diet, can cut weigh, however, i think alot of the current stars (not all) , have failed in other sports but found success in mma because it is a new sport.
boxing- i think the boxers in the lighter weight division would absolutely demolish the ufc stars. as for the heavyweights, all the best heavyweights are in football leagues.
 promotion- ufc does the best job, better than hockey. it has learned from the mistakes of boxing. boxing should have stacked cards like ufc. I would love to see some crossover, like james toney did, except, Junior Dos Santos, challenge a top ten heavyweight in boxing, another boxer try out mma, from the lighter divisions, like kermit cintron, who has some wrestling in his background.
pay- boxing top stars make alot of money, the most in any sport. ufc spreads it out, but the top fighters are still very underpaid.
Identity- every athlete gets addicted to the attention and can't turn the page in life. it is worse for the ones who don't make the money or have support systems in palce to help them to adjust to life after the spotlight.
Exploitation -  either way, all athletes are exploited.
Jiu jitsu - is a lifelong martial art
amateur boxing- is misunderstood, it is safe, well matched, predominantly all training, less gruelling than hockey and football.

judo - not a sport I know alot about, only recently been introduced to - a sport I would put my son in.
education- I am very thankful that at 32, with a university degree now. I did not achieve the goals I had dreamed about, prayed for, put all thoughts into,  - it is a true blessing that I did not achieve goals and applied myself to school instead of getting stuck into the identity of an athlete, chasing the dreams and old glory.

Indian Policy: The 1969 White Paper

The 1969 White Paper tabled by the Federal Government had the most profound effect on the Indian and government relationship. For the first time in history the Indian people were united in a collective way across Canada to oppose the Canadian government’s White Paper initiative. Today however, the intent of the 1969 White Paper is alive and well because Aboriginal Affairs and Northern Development Canada is capable of absorbing progressive self government ideas and crafting them to fit their assimilative purpose. ‘Self-government’ today comes in a tightly defined form similar to a municipal model in which a community has to apply and qualify for. This paper will examine prior policy developments before 1969 to provide the background to the White Paper process, a review the content of the 1969 White Paper to highlight the important issues that the government wanted to terminate and how the government planned to address its legal obligations, the First Nation’s response to the White Paper and lastly, there will be a brief discussion on the policy initiatives that the government introduced after 1969. The conclusion will address the question how the government and Indian relationship was handled.

            This part of the essay will mention Indian Policy development before Confederation in 1867, and discuss policies and legislation post Confederation. Much like the Royal Proclamation (1763) preceded Treaties, the Indian Act (1876) was consolidated legislation of the Gradual Civilization Act (1857).The British North America Act (1867) includes Section 91(24) which states "Indian and lands reserved for Indians". This implies that the word Indians was to control citizenship and membership to any group of Indians. “It was the first time through precedence of earlier legislation that non-aboriginal people can determine who was and was not considered an "Indian" in Canada and enshrined that definition in law”[1]. Lands reserved for Indians are intended to control and to manage lands through the reserve system. The Indian Act (1867) is explicit to deal with membership and how Indian reserves should be managed.

The Indian Act of 1876 is a policy to implement legislation Section 91(24) of the Constitution Act of 1867. Further to membership and land management, the Indian Act was explicit to the original government's concept of assimilation, enfranchisement and civilization. The Indian Act from 1876-1951 greatly controlled and the lives of Indian people, I.E. - the pass system, traditional practices and even legal counsel were denied to the Indian people. Sarah Carter in her book, Lost Harvest provides a complete picture how Indian farming was limited to merely make a living but not in the commercial sense for expansion or profit.[2]

Industrial schools were introduced to teach Indians how to work and be labor oriented to make their living. Residential schools were introduced in late 1880's with a specific objective to suppress Indian language, customs, history which was to be replaced with European education to assimilate and to be civilized to non aboriginal values and customs. Duncan Scott's famous quote "to kill the Indian in the child", was government's intent to follow its policy of assimilations.

After the Second World War, Aboriginal organizations were formed to address the unfair treatment and inspire change were led by world war veterans. One such organization was the League of Nations founded by Fredrick Ogilive Loft of the Six Nations Iroquois.[3] The League of Nations can be credited for helping influence the 1951 amendments to the Indian Act. Organization and mobilization of Aboriginal organizations was also influenced by another factor, south of the border, the blacks and America were going through the civil rights movement. It is worth to note of Canadian Social Policy of 1950's and 1960's greatly influenced the lives of Indian people.  Social policy like old age security, social welfare, health, family allowance, the right to vote and the right to welfare in financial terms like all Canadians.

Government Policy relating to Indians was becoming a sensible issue with the federal government, because of public awareness of Indian issues. The Federal Government initiated some objectives to address Indian issues. For example, in the mid 1960s; the ration system was converted to cheque written welfare which was authorized through treasury board policy.[4] The Consultation Process (1968-1969) with the Indians to get feedback and Indian participation in what appeared as a partnership between the Federal Government and Indian people about policy development. This consultation process was window dressing as the government had a hidden agenda. Ultimately, rising administrative costs were at the heart of the 1969 White Paper along with concerns about the American Indian Movement spreading into Canada.[5]

The Hawthorn Report (1966) provided an eye opening experience concerning Indian issues. This was a government commissioned national survey on Canadian Indians. This Hawthorn Report rejected termination as a policy option but instead suggested "Citizens Plus" status for Indians. This report also mentions the role of provinces in proper program services to Indians. It is also important that non aboriginal people showed a great awareness and interest. “A delegation called Independent Order of the Daughters of the Empire”[6], presented a brief to the government with the emphasis of equality of opportunity with other Canadians. The trust of the report was a concept of choice: Indians should have a greater choice of lifestyle.

The report recognized poverty, under employment. The report also mentions jurisdictional and constitutional issues surrounding Indian administration. The division of powers between the federal and provincial governments was discussed. This first volume clearly outlined the government’s lack of ability to provide services to the Indians. The second volume addressed education and local government; therefore it had more impact on programming than on policy. Most glaring was the term ‘structured poverty’ to describe the gap in quality of life between First Nations and the rest of Canada.

The Hawthorn Report contradicted an underlying assumption held by many Canadians that Aboriginals contribute little economic product to the Canadian economy and the larger dominant economy supports the Aboriginal economy through government subsidies and transfers, which provide 80 to 100 percent of Aboriginal salaries and non earned income. This assumption reflects the ignorance held by Canadians regarding the legally binding relationship between the federal government and aboriginal people. The flow of money stems from this relationship that was deemed in the best interest of both parties dating back to the Royal Proclamation.[7]

The election of Trudeau as the Prime Minister in April 1968 had a profound impact on Indian policy. Trudeau's vision of participatory democracy and equality was based on individual rights rather than on collective rights. The term equality from his European or Western thought was not consistent with Indians concept of equality based on treaty principles[8]. The White Paper’s intention to void the unique treaty message rooted in a nation to nation union of equal co-existence with the Crown was met with resistance from First Nations. This contrasted the federal view under Trudeau that First Nations are no different than any other minority group.[9]

Trudeau also made some drastic changes in the way that government operates and functions on policy development. Trudeau did not trust the bureaucracy and public servants, therefore the role of the Prime Minister’s Office (P.M.O) and the Privacy Council Office (P.C.O) were given a new mandate to provide more partisan advice to the prime minister. This change in government structure greatly influenced Indian Policy. Trudeau misread the Indians political thought to protect their rights and did not expect a concentrated and collective effort by all Indians across Canada.

At this point, the government had the Hawthorn Report and consultation process feedback from the Indians. Trudeau instructed his Minister of Indian Affairs and Minister without portfolio to set goals on “reason rather than emotion”[10], therefore his infamous remarks of ‘“ghetto’ mentality’ or ‘Wigwam complex’”,[11] and suggested that Indians should forget what should have been, but operate on a written word of the treaty. Trudeau's thinking is mentioned because he later replied "that the Indians have more rights than I thought”[12], after that the Calder case about Treaty rights and title to land in British Columbia. It is important to acknowledge the role of P.M.O and P.C.O and the political leaders were in conflict in regards to Indian Policy development.The central agencies and the top bureaucrats assumed they can develop policy to benefit Indians without their participation and consultation. This is still the underlying intent of the original Indian Act of 1876 that Indian people were not capable for their own benefit; the concept of the ward of the state is still reflected in the 1969 White Paper. Drafting of the 1969 White Paper identifies how the role of government can drastically be misguided for the benefit of Indian People. Government has not learned from the negative impact of residential schools and the Indian Act to make changes to improve lives of Indian people.

The White Paper used the term equality or non discrimination as the key ingredient in addressing Indian problems. It also states that special rights are the major cause of Indian problems. The goal of equality was to terminate special legislation for the Indians and transfer the responsibility to the provinces, - for Indian people to become provincial responsibility rather than Federal. The White Paper proposed to terminate all special rights, including the Treaties, Indian Act, and reserves. The department of Indian affairs would be dismantled within five years and the federal government was to retain trusting relationships functions for only Indian lives; which would be administered through an Indian Lands Act. It is worth noting Section 91 (24) of the Constitution states, “Indians and lands reserved for Indians". If the letters of the word were followed government interprets Indians as to control citizenship and membership and lands reserved for Indians simply to manage Indian reserves.[13]  According to the federal government the meaning of these words is simply about citizenship and management of Indian lands.

The White Paper ignored the recommendations of the Hawthorn Report in particular the ‘Citizens Plus’ concept for Indian people. The White paper was well written but underlying the intent of the government was what was proposed by Diamond Jenness in his proposal "plan for liquidating Canada’s Indian problem in 25 years”.[14] The government has been consistent that Indian people will disappear into mainstream society. Canadian government still embodies the concept of a savage society and vanishing race. That is the reason the written history of Indian issues have been negative. The White Paper was a policy document entitled Statement of the Government of Canada on Indian policy 1969. The cover of the statement was stamped as Indian policy, therefore the government did not view the White Paper open for discussion, but made their mind to implement the white paper as policy. The white paper has British Government roots and it indicates the government intent.[15]

The government emphasized that the policy was non discriminatory. The government believes in equality therefore the historical direction of special relationship between the government and Indians must change creating equality of all people. This will facilitate greater Indian participation into society. According to Trudeau, special rights to Indians will not address their problems. This is that same notion that Trudeau has for Quebec that no special status is required to participate in a greater society. Trudeau did not mention that language and culture must be maintained to be productive in a society, - to clarify, Trudeau mentions language and culture when speaking about Quebec, but not in regards to Indians. The White Paper did include that “land claims and treaties will be honored on limited bases as lawful obligations”.[16]

Trudeau was explicit that the isolation of Indian people creates an inward and backward existence as Trudeau describes it as ‘Wigwam concept’. The object of the Federal Government was to bring Indians into the mainstream society. This process would encourage some Indians to leave the reserve for education and employment, however, this process would eliminate special status for all Indians to become regular Canadian citizens and become residents of the provinces. This process would completely eliminate the ‘Spirit and Intent’ of treaties. By this process the Treaty making process to establish Canada through Treaties will no longer have a legal status. The next point of this essay will demonstrate the response of all Indians who firmly believe that Treaty is forever, "As long as the sun shines, the grass grows and the water flows"[17].

The First Nation’s response to the White Paper was immediate and forceful. In Manitoba, Dave Courchene reacted in no uncertain terms that Indian people will never accept government’s agenda to eliminate the ‘Spirit and Intent’ of treaties. Dave Courchene’s famous words were, “we are people to speak for ourselves and do things for ourselves and that treaties were made in the spirit of honesty and fairness. Indians were never defeated, nor conquered or surrendered and the birth of Canada was based on a negotiated and peaceful treaty agreement between First Nations and the Crown”.[18] Wahbung was Manitoba’s response to the 1969 White Paper.

In Alberta, under the leadership of Harold Cardinal, the chiefs under their position Citizens Plus, better known as the Red Paper, became a symbol of collective rights of all First Nations in Canada. Similar positions papers were submitted by chiefs of B.C., Ontario and later the Atlantic provinces. For the first time in history all Indian people across Canada acted as one voice and acted as collective political opposition to an issue like the White Paper that the government wanted to implement. Because of the near total support of all Indian people the government could not provide a divide and conquer approach therefore were not able to advance the White Paper policy as the intended. It is also noteworthy, not all First Nations were opposed to the White Paper, lawyer William Wuttunee was hired by the government to provide a descending opinion on First Nation position papers. Wuttennee’s book, Ruffled Feathers provided opposition to Cardinal’s Unjust Society. Much like Manny Jules, Chairman of the First Nations Tax Commission, today supports the Land Management Act and even wrote the forward for the outspoken Tom Flanagan’s book, First Nations Second Thoughts, (this book’s agenda is the same as the 1969 White Paper).[19] Lastly public opinion also became aware and supported First Nation’s organizations.

The Red Paper was a point by point rebuttal to the White Papers reasons as a policy. The Red Paper rejected the government’s views that treaties did not have the legal power to ensure First Nations have the right to look after themselves.[20] The Red Paper was the basis for Harold Cardinal’s book entitled the Unjust Society which was the complete opposite to Trudeau’s concept of a just society. Trudeau’s just society was about individual rights and Cardinal countered that treaties were both individual and collective rights that cannot be altered by any government because the treaties were made under a negotiated peaceful arrangement. Other First Nation’s organizations followed the same line of reasoning that treaties mattered and still matter; furthermore, they can never be terminated by any government. Treaties have international recognition and the law of Canada also acknowledges that treaties have a legal base.[21]

Finally the public reaction to the White Paper was also immediate and in favor of First Nations. Trudeau finally said that the government will not make any constitutional changes regarding First Nations and respect their desire to implement their treaties. The famous Calder case about land title in B.C. was one of the sources that Trudeau acknowledged that Indians had more rights than he originally thought. In 1971 the Liberal Government made a public announcement that they will not pursue the 1969 White Paper as it was presented.

The government took a different view of First Nation’s reserves to be involved in programs and services under their own administration. Financial arrangements through treasurer boards were initiated which were known as band to band agreements and later contribution agreements. These arrangements were financial arrangements through existing financial transfers and the guidelines of the treasury board of the day. During the 1970s and 80s there were some notable government initiatives and considerations for First Nations self government. First the Penner Report which was the most complete and drastic change required First Nations self government. Later other arrangement like the Royal Commission on Aboriginal Peoples was a study to address Indian issues leading to self government which fell on deaf ears much like the Hawthorn report did an earlier generation in the 1960s. Most recently, and arguably most controversial is the Land Management Act because it represents the underlining objectives of the 1969 White Paper.[22]

To elaborate, the systematically driven department of Indian Affairs and Northern Development has continued to flourish driven by an ideology capable of absorbing progressive self government ideas and crafting them to fit their assimilative purpose. “Tightly defined forms of self-government that approximate municipal forms of government exist, but Aboriginal bands must apply to ‘qualify’ for them, and their funding remains controlled by Ottawa.”[23] One such form that has been introduced is The Land Management Act (LMA). However in the opinion of First Nations this act is not close to the original treaty. LMA is a municipal model that can be subject to taxation and other provincial regulations. LMA is used successfully by communities because of their location, I.E. - Swan Lake, OCN, Buffalo Point, Long Plains, but in circumstances that they become bankrupt or are not well managed, they are not protected under the Indian Act and they can be seized by the government and banks no longer having reserve status. The LMA is like the Métis scrip, it’s best only for immediate gain. In other words - LMA addresses what the 1969 White Paper was going to do for First Nations, no more special rights or protection.

In conclusion, the 1969 White Paper had the most profound effect on First Nations and government relations, first the White Paper galvanized First Nations across Canada speaking and acting as a collective political force to fight for their rights. The political process for First Nations commenced because of the 1969 White Paper. In the mid 1970s there was a cabinet committee comprised of cabinet ministers and assembly of First Nation’s leaders to discuss First Nation’s issues on political terms. This process died but it is important because the government acknowledged the need to discuss First Nation’s issues. For First Nations, the White Paper simply was about a formal arrangement for assimilation, enfranchisement and civilization in the modern context. As First Nations who believe the source of their rights come from their languages and their teachings, there was no way they would accept what the White Paper offered. The White Paper awakened the spirit of First Nation’s people to speak for them and to do things for themselves as Dave Courchene said during the 1969 political meetings.

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[1] Weaver, Sally M.. Making Canadian Indian policy: the hidden agenda, 1968-1970. Toronto: University of Toronto Press, 1981. P.195.

[2] Eyford, Ryan. "History of Aboriginal Peoples in Canada.” University of Winnipeg, Winnipeg. 15 June 2012. Lecture.

[3] Eyford, Ibid. 15 June 2012. Lecture.

[4] Research Paper on Social Policy. Treaty Relations Commission on Manitoba.

[5]  Dickason, Olive Patricia, and William Newbigging. A concise history of Canada's first nations. 2nd ed. Oxford: Oxford University Press, 2010.P.250.

[6] Weaver, Sally M.. Making Canadian Indian policy: the hidden agenda, 1968-1970. Toronto: University of Toronto Press, 1981. P. 20

[7]  Frideres, James S., René R. Gadacz, and James Frideres. Aboriginal peoples in Canada. 8th ed. Toronto: Pearson Prentice Hall, 2008. P.384

[8] Research Paper on Social Policy. Treaty Relations Commission on Manitoba.

[9]  Belanger, Yale Deron. Aboriginal self-government in Canada: current trends and issues. 3rd ed. Saskatoon: Purich Pub., 2008. p 5,6.

[10] Weaver, Ibid P. 22.

[11] Weaver. Ibid.  P .54.

[12] Weaver, Ibid. P. 78.

[13] "Statement of the Government of Canada on Indian policy (The White Paper, 1969)." Affaires autochtones et Développement du Nord Canada | Aboriginal Affairs and Northern Development Canada. http://www.aadnc-aandc.gc.ca/eng/1100100010189 (accessed June 2, 2012).

[14] Weaver. Ibid. P.4

[15]  Eyhart, Ibid. 15 June 2012. Lecture.

[16] Weaver. Ibid. P. 167.

[17] Wahbung: our tomorrows. 40th anniversary ed. Winnipeg: [Manitoba Indigenous Cultural Education Centre], 2011.. P. 1.

[18] Bone, Harry . Personal interview. 19 June 2012.

[19]  Q & A: Clarence T. (Manny) Jules. 8^th Fire, CBC News Accessed 13 June 2012 at: http://www.cbc.ca/doczone/8thfire/2011/11manny-jules.html

[20] Weaver. Ibid. P. 183.

[21] Cardinal, Harold. The unjust society. Vancouver, B.C.: Douglas & McIntyre, 1999.

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[22] Weaver. Making Canadian Indian Policy: the hidden agenda, 1968-1970. Toronto: University of Toronto Press, 1981.

[23] Burnett, Kristen , and Geoff Read. Aboriginal History: A Reader. Don Mills: Oxford University Press, 2012.  P.179.