Peripheral Visions: First Nations Program Planning as Experienced by Non-First Nations Educators

Transcription

1 Thinking Beyond Borders: Global Ideas, Global Values Online Proceedings of the Canadian Association for the Study of Adult Education (CASAE) l'association Canadienne pour l'étude de l'éducation des Adultes (ACÉÉA). 27th National Conference 2008 at the University of British Columbia, Vancouver, British Columbia. Edited by Janet Groen and Shibao Guo. ISBN Peripheral Visions: First Nations Program Planning as Experienced by Non-First Nations Educators Joan Sanderson First Nations University of Canada Abstract: This paper examines program planning from the peripheral perspective of non-first Nations adult educators who work for/with First Nations organizations and communities. Their experience and awareness was captured through a narrative research process. How the program planning and development process evolves within these settings and how culture and traditional knowledge influence the emergence of new programs were the primary focus. The importance of community identity, relationships, visioning, creation and celebration emerge as essential elements in the program planning process, and a model is developed reflecting these traditional concepts. Author in Context I am a Canadian woman of Scottish, English and French extraction. Until 1972 I had known the world only through the eyes of the dominant Canadian culture of which I was a member. Quick glimpses of other cultures were thought about, deciphered and critiqued from my Euro-Canadian worldview. A new reality surfaced in the fall of 1972 when I was engaged in teaching four teenage First Nation young women through an alternate school. To experience reciprocity in our time together I suggested they teach me about their culture, but within a week or two I realized they knew little about their own history and cultural practices. Instead we researched their Cree culture together, and for the first time I began to comprehend reality from a multi-layered perspective. As my involvement continued my respect grew and my connections deepened. I am now into my fourth decade of learning from First Nations people s philosophies, paradigms and practices. Naturally, these experiences affected my philosophy and practice of adult education, and I often wondered how other non-first Nation adult educators who worked closely with First Nations individuals, organizations and communities had synthesized their cross-cultural experiences. Although many of us feel accepted and loved in our adopted culture we will always hold a peripheral position (not necessarily a marginalized position), because we will always be outside of the experience of being a First Nations person. It is from this vantage point that I examined program planning. I began a discussion with other adult educators whose careers reflected my own. A narrative research project emerged, and included eight subjects who had worked with/for First Nations organizations or communities for a minimum of five years each. The results of the project reflect the particular interest that all the participants had in the traditional worldview that continues to permeate day-to-day life for many First Nations people. Historical Considerations Some historical information regarding First Nations education will help to contextualize the research findings. First Nation peoples have played a minimal role in determining their education agenda since contact with European immigrants (Adam, 1995; Comeau & Santin, 1990; York, 1990). The first in a series of residential schools that forced attendance on the first peoples were the Industrial Schools (Milloy, 1999). From the earliest years of contact the government policies determined the occupations that the first people would assume primarily farming for the men and 320

2 homemaking for the women. Occasionally young men were chosen to enter the ministry, and this was also part of a government and church agenda to Christianize the natives. Adult training revolved around these activities. Prior to the invasive educational policies of the government First Nations traditional education of the adult community members had involved ongoing development of their mental, physical, emotional and spiritual aspects (Comeau & Santin, 1990; Hart, 2002). These processes included sharing child rearing responsibilities and teaching, honing specific individual gifts such as medicine women and men, developing the hunting, fishing and gathering occupations and continuing the political process which involved the entire community and resulted in ever growing abilities at negotiations, oration, mediation and cooperation, and lastly (but perhaps most importantly) a continuous cycle of deepening spirituality through personal and communal ceremonies. The Indian Act impacted all of the activities that had supported the First Nations traditional educational system (Union of B.C. Indian Chiefs, 1980). It eliminated free movement from community to community, infringed on survival occupations such as hunting and gathering, made spiritual and political gatherings illegal and allowed education to be the sole responsibility of churches forcing parents to give up their children for most of the year. The movement toward selfdetermination and self-government on the part of First Nations has challenged that oppressive reality (Trocme, Knoke & Blackstock, 2004; The Four Worlds Development Project, 1984). The past several decades have seen the development of First Nation adult education organizations across Canada on reserves and in urban centres. Many programs have been incorporated which reflect the mainstream adult education agenda, i.e. adult basic education upgrading programs. More and more, however, First Nation politicians, educators, learners and communities are unwilling to use strictly a cultural borrowing approach to program development by mirroring Euro-Canadian philosophies, theories and processes. If these approaches had been successful in providing the positive development which Native leaders want for their people and communities perhaps the resurgence of traditional First Nation ways of knowing and doing would not have become such a powerful movement. The reality is, however, that the ways of dominant society have not been successful at providing First Nations with the means to empower their communities and nations and creating the opportunity to participate in Canadian life fully and equally. It is within this context that First Nations have (to a great extent) taken back their sovereignty, and have re-assumed the determination of adult education and programming among other responsibilities (Barndt, 1992; Hart, 2002; The Four Worlds Development Project; 1984). Research Project Program planning has form and process that may look similar when you move from community to community and even from nation to nation. The nature of being human connects us through commonalities, but our desire to be unique as peoples is also a common thread. As I examine First Nations program planning (on a small scale) some commonalities may be obvious. I hope the uniqueness will emerge clearly, as well, because sameness and difference are often embedded in one another. I examined First Nations program planning from the peripheral perspective of non-first Nation adult educators who have worked with/for First Nations organizations or communities for five years or more. I looked for the learning they had experienced formally and informally pertaining to the philosophy and process of program planning. The information shared in eight conversational style interviews and further story-telling sessions is the foundation of an emerging model of program planning from a First Nations perspective. 321

3 Research Issues All participants who contributed their learning experiences agreed that not every process of program planning with First Nation communities would reflect what they chose to share for this paper. The information that appears in this paper was drawn from the experiences which, in their opinion, seemed the most positive and useful, and which gave them a deeper understanding of First Nations worldview and ways of knowing. Dialogue between myself and the educators who participated began by a request to raise issues of concern or clarification. An important recognition expressed by several respondents was that the human characteristics that resulted in First Nations ways of approaching life (and, therefore, planning) are not unique. They are human characteristics, but the shaping of those human characteristics has created a unique perspective often very different from the Euro-Canadian experience. This helped to surface and clarify the connectedness that all humans have, while specifying that differences are a result of culture and/or experience. However, the fact that not all First Nations peoples can be lumped together as if they have one monolithic experience was emphasized. I wish to re-emphasize that this paper reflects a few ideas of a small number of adult educators, and is not intended to be symbolic of ALL First Nations program planning or of ALL non-first Nations adult educators experiences. It is intended to be added to the mix of program planning knowledge as one story from adult educators who acknowledge that learning from First Nations individuals, groups, organizations and communities has had a profound impact on how they plan, how they evaluate and how they teach. The concern was also raised that the non-first Nation educators who have worked for many years with/for Native communities and organizations will experience, over time, a subtle shift in their way of filtering the world, particularly if their bond with First Nations people and culture is conscious and strong. There was a shared experience among the respondents of being in solidarity with First Nation peoples. This reality creates a situation in which the people sharing information for this paper no longer have a Euro-Canadian perspective nor can they have a First Nations perspective. It is this hybrid worldview, which tells the story in this research. I can only underscore my hope that it reflects a respectful image of some program planning experienced in First Nations development. Research Findings The Medicine Wheel symbol. As I examined the data over several weeks a program planning process began to emerge that seemed compatible with the Medicine Wheel symbol, as I understood it (Sanderson, 1992). However, before I describe how the data can be understood through the Medicine Wheel there is an issue that I want to address. Even when a cyclical symbol is used, the Euro-Canadian mind-set may translate it as linear first you do this, then this, etc. What is intended is an understanding that the separate sections are not separate at all, but have been honoured as important and essential aspects of the whole experience. While in the ideal situation program planners might start in the East, Elders have often said to me, You can enter the circle anywhere. Important, as well, is the recognition that when you are engaged in one aspect of program planning from this cyclical and holistic perspective, you are engaged in all the others at the same time. 322

4 I want to acknowledge Elder Laurence Tobacco and colleague Sid Fiddler whose teachings of the Medicine Wheel are the basis of what I share here (Sanderson, 1992). For explanatory purposes I will give a brief overview of the Medicine Wheel, as I understand it: o The Medicine Wheel as a drawn symbol is experienced as two dimensional, however, it truly represents the universe, the spirit realm and all that is encompassed within, so it is important to imagine it four dimensional. o During prayer and ceremonies the Creator is always honoured and thanked first. The direction of the Creator is Up. So, again, imagining the circle as four dimensional up will surround the entire image encompassing it forever. o Our Mother the Earth is acknowledged in prayer and ceremony for all that she provides to maintain our lives. The direction of Mother earth is Down. She is represented on the symbolic drawing at the point where the four cardinal directions intersect. o The East is the direction of new beginnings and is the home of the Grand Spirit Sun. As the sun rises each day and sets each night so we re reminded that beginnings are a constant partner for humans. A fundamental lesson of the East is that we are able to begin anew or begin new aspects or have a do over or start fresh, and on and on. o The South is the direction of truth and is home to the Grand Spirit Thunderbird. The eagle is the earth bound representation of thunderbird and the medicine of the eagle is the ability to see the large picture the scope of the terrain- and also able to spot the details the mice in the grass. o The West is the direction of change and home of the Grand Spirit Wind. We are taught by wind that change is the only constant. We are also taught that breath is sacred wind and words are formed by breath. If we remain attuned to the sacredness of our breath we may change our words. o The North is the direction of generosity and sharing and home to the white buffalo who is considered chief of the four leggeds. It is through buffalo s generosity and sharing that the people were able to survive and live in harmony. Buffalo taught meaningful lessons about protection as it rallied the strongest around the weakest. Program Planning guided by the Medicine Wheel: The direction Up. The stories shared by the research participants had a common theme that ran through the information no matter what aspect of the program planning process was being discussed. The 323

5 common theme was spirituality; some expression of spirit occurred here and there in the process, sometimes formally planned and other times spontaneously simple as the following examples show: o When the idea of creating a program for family violence offenders became a serious consideration in one First Nations community, cloth and tobacco were taken to a community Elder to pray for the project. A pipe ceremony and feast followed under the old one s guidance. o When a rejection letter for funding was received by a Native Women s organization the committee was called together to consider other options and a smudge ceremony was the first action taken at the meeting. The women prayed for optimism and creativity. They were ultimately successful, and spirit is considered a part of keeping a positive outlook. The direction Down. As the data revealed its larger story, the central focus of any program planning process was the community that the program was intended for, not merely the particular people who would participate directly, but all those who had a vested interest and/or would be effected. In the program planning model I am presenting, which is guided by the Medicine Wheel teachings, Community holds the symbolic direction down because it grounds the entire process as Mother Earth grounds humans physical reality. One symbolic meaning of the circle is oneness and the importance placed on participation of the entire community is a traditional principle that the research bore out. All participants stories reflected the importance of community involvement. As one participant stated it, community grounds the [First Nations] individual historically and psychologically. It is an essential aspect of identity formation and an essential source of support. Another explanation of the importance of participation in program development came to a respondent via an Elder s comments, To develop as the Creator intends we must all be around the same campfire. The direction East. Relationships, found in the East in this model, were a repeated focus. The nourishing and fostering of the connections between people, nature and the Creator was one of the most important issues raised as part of the program development process. The relationships between the circle of people working to develop new programs or renew old ones was seen as vital to the success of specific programs. Relationships between this group and the community at large were vitally important, as well, for it was here that all the voices could be heard. The concepts of visiting and gatherings with an informal, social flavour were considered the most appropriate form of relating. Anyone who wanted to move from these larger circles to the smaller circle of program planners would be welcomed to do so. The links between the program developers and other agencies in the community who may have a vested interest were also prioritized. The political relationships, which were most often the source of funding were perceived as the most challenging, but reinforced the commitment the planners had to the spiritual relationships and the importance of community relationships. The common ingredient in relationship development was dialogue; a process of going out and talking, and coming back and integrating was the ongoing ebb and flow of the planners process. Needs were addressed in this manner, but so was input into the program vision, content and process. Evaluation was ongoing and participative throughout this to and froing of relationships. The direction South. In the South, growing out of relationship building and spirit nurturing, a vision of what the people saw in the future evolved. Whether it was a vision of a community day care with all its splendid community involvement or a carpenters course teaching how to build circular buildings, 324

6 the vision became the guiding light. Respondents expressed the powerful creativity they repeatedly observed when a community could see what they needed, and worked toward that prophesy. As more and more people participated in the process, the vision would expand in breadth and depth like a snowball being given mitt fulls of fresh flakes. The direction West. The creation of the program would stay connected to the relationships and vision, deepening and clarifying both. Once the specifics began to be outlined many traditional teachings were integrated into programs. Some respondents mentioned only two or three of these teachings from the medicine wheel teachings while others shared ten or more that they had seen woven into the development of various courses. The most commonly mentioned were the following: humans have multiple aspects that all need fostering in their learning these are emotional, physical, mental and spiritual; humans are always in relationships in the physical world and each of these needs recognition in their learning self, family, community, nation; humans go through cycles in their lives and each can be honoured in their learning child, youth, adult, Elder remember that we are all of these at any given time; humans are both physical beings and spiritual beings, and as such balance between the seen and the unseen needs attention in their learning; human communities have varied functions, social, economic, political and spiritual, and each area should be appropriately integrated into the program to deepen understanding. What is being emphasized here is that no matter what the content of a program may be there are certain principles that, if attended to within the content and process, will enhance learning, reinforce relationships, create positive change and development and create true community over and over. The direction North. Celebration was seen as part of the program planning process by the respondents. It would not necessarily be at the end point (although for sure there would be a gathering then). It would be ongoing throughout the process of planning; moments/hours/days would be set aside for thankfulness, gratitude and honouring to be expressed. There is truly a sense that the honour of one is the honour of all. Always the spiritual relationships would be part of celebration, but solemnity would be balanced with exuberance and fun. For those of us who have been part of developing programs in First Nation communities the empowerment through ceremony and socializing is as real and as palpable as the dollars that are needed to support program development. Community, relationship, vision, creation are multiplied through celebration. What Have I Concluded? This glimpse at program planning experiences shared by non-first Nations community workers is not intended to provide a map of the specifics of program planning in First Nations; more so, it reflects their perceptions that First Nations program planning directs us inward to the heart and outward to the people. The circle, the Medicine Wheel, takes us deeper into people s hopes, possibilities, visions and spirit. 325

7 CELEBRATION NORTH CREATION RELATIONSHIP WEST COMMUNITY EAST VISION SOUTH References References Adam, H. (1995). A tortured people: The politics of colonization. Penticton Theytus Books Ltd. Barndt, D. (1992). Revisiting the boats and canoes: Popular education around the 500 years. Convergence, 25 (1), Comeau, P., Santin, A. (1990). The first Canadians. Toronto: James Lorimer. Hart, M.A. (2002). Seeking mino-pimatisiwin: An Aboriginal approach to healing. Halifax: Fernwood. Milloy, J. S. (1999). A national crime: The Canadian government and the residential school system, Winnipeg, MB: University of Manitoba Press. Sanderson, J. (1992). A Cree way of life: An adult education paradigm. Unpublished Master s thesis. University of Saskatchewan, Saskatoon, Saskatchewan, Canada. The Four Worlds Development Project (1984). The connection between health and education. Adult Education Series. Lethbridge, AB: University of Lethbridge. Trocme, N., Knoke, D., & Blackstock, C. (2004). Pathways to overrepresentation of Aboriginal children in the child welfare system in Canada. Retrieved February 19, 2007, from Union of British Columbia Indian Chiefs (1980). The Indian act and what it means. Vancouver, BC: Union of B.C. Indian Chiefs. York, G. (1990). The dispossessed: Life and death in Native Canada. London: Vintage. 326