ANISHINAABEK PERCEPTIONS by S2rT15

VIEWS: 11 PAGES: 95

									ACCESS TO RECOVERY
ANIISHNAABEK HEALING
       CIRCLE
   Understanding Our Journey

         Linda Woods, MSW
          Personal Information
 Grand Traverse Band of Ottawa & Chippewas tribal
  member, Peshawbestown
 Began SA field in the mid 70’s – Native American
  program in San Jose, CA
 Volunteer working with alcoholics when not working
  in the field (jail meetings, prison, etc)
 Graduated MSW - San Jose University 1994
 Worked with SA clients in child welfare, CA
 Working with the Anishinaabek for GTB, Inter-Tribal
  Council & in 2008 retired from Substance Abuse
  Director at Little Traverse Bay Bands of Odawa
  Indians – Petoskey
 Tribal Elder, Veteran (U.S.A.F. 1962-66), mother,
  grandmother
     PURPOSE – The Journey
 Understanding the Aniishnaabek journey
 What happened? Who are we today?
 Understanding the importance of our history
 What is it like walking in our ‘moccasins’?
 Exploring our cultural journey
 Helping your clients embrace
  who they are today
 Applying recovery principles
           Learning Objectives
 Knowledge & understanding culture of the
  Anishnaabek in Michigan
 Tribal History – Ojibwe, Odawa, Bodawatomi
 Clan System
 Impact of Historical Trauma
 Boarding Schools
 Loss of Culture
 Culture for Solutions: Medicine Wheel, Seven
  Grandfather/Grandmother Teachings, Sacred Plants &
  Medicines
 Recovery Concepts for Native Americans
         You will also learn :
 Laughter is healing

 Laughter is a powerful medicine that brings
  not only the spirit within happiness but
  brings healing as well to the body & mind.

 We have learned to laugh at ourselves
                   Jokes
You know it's time to lose weight when:
  * You can't see your moccasin strings
  anymore
  * You can't fit your choker, because you no
  longer have a neck
  * The car naturally tilts downward on the side
  you always ride on
* You have to "lift" your stomach to show off
  your new beaded belt buckle
rez (reservation) dawgs

How can you spot the difference between a regular
canine and a Rez dog?
Throw each one in the oven at 400 degrees for 20
minutes. The regular canine should come out tender
and moist. The Rez dog will come out
with a towel wrapped around his waist
saying, "Dang that was a good sweat!"
               Pre-Contact
 “There was a time long ago when our
  people believed that all of creation was
  sacred and we were one”
 2 million indigenous people lived on ‘Turtle
  Island’ long before Europeans came to this
  land
 “Indian” refers to what Columbus called the
  Native people, Indios thinking he was in the
  East Indies
               Pre-Contact
 Native people identified themselves based
  on their connection to their families, clan or
  tribe
 Basic understanding of plant-based
  medicines – western: less than 10 plant
  based drugs; tribal people used more than
  170 plant-based medicines
 Philosophy of oneness with all of creation
 No ‘abuse’ of plants – respected –
  minimized use of alcohol to ceremonial
  purposes
      Early Days Post Contact
        15 th – 18th Century

 English, French, Dutch, Swedish, Spanish,
  Russians –East, South, North, West
 Initial introduction of alcohol throughout
 Initial response to alcohol was rather
  ‘benign’ - Rejection of alcohol
 Change in patterns of drinking began
  to emerge
                Tecumseh
 “Touch not the poisonous
   firewater that makes wise
   men turn to fools and robs
   the spirit of its vision.”
                 NMEGOS
 In the words of an Odawa prophet who
  voiced his prayer for our people:
“….My Children, you may salute the Whites
  when you meet them, but must not shake
  hands … you must not drink one drop of
  whiskey. It is the drink of the evil spirit. It
  was not made by me-but by the Americans.
  It is poison. Neither are you on any account
  to eat bread. It is the food of the Whites.”
            ANISHNAABEK
 The name, Anishnaabek means The
  Original People that is a name given to the
  three tribes who have called this land their
  homeland for many centuries before
  European contact
 The three tribes are: Ojibwe (Chippewa),
  Odawa (Ottawa), Bodewadmi (Potawatomi)
  = 12 Federally recognized tribes in Michigan
  today
 share a common language base
 Three Fires Confederacy
Tribal Contacts:
Bay Mills Indian Community
12140 W. Lakeshore Dr., Brimley, MI 49715
906.248.3241 www.baymills.org
Grand Traverse Band of Ottawa and Chippewa
Indians
2605 N. Bayshore Dr., Suttons Bay, MI 49682
866.534.7750 www.gtbindians.org
Hannahville Indian Community
N-14910 Hannahville B-1 Rd., Wilson, MI 49896
906.466.2932 www.hannahville.net

Keweenaw Bay Indian Community
16429 Beartown Rd., Baraga, MI 49908
906.353.6623 www.kbic-nsn.gov
Lac Vieux Desert Band of Lake Superior
Chippewa Indians
P.O. Box 249, Watersmeet, MI 49969
906.358.4577 www.lvdtribal.com
Little Traverse Bay Bands of Odawa Indians
7500 Odawa Circle, Harbor Springs, MI 49740
231.242.1400 www.ltbbodawa-nsn.gov
Match-E-Be-Nash-She (Gun Lake Tribe)
P.O. Box 218, 1743 142nd Ave., Dorr, MI 49323
616.681.8830. www.mbpi.org
Nottawaseppi Band of Huron Potawatomi
2221 1-1/2 Mile Rd., Fulton, MI 49052
269.729.5151 www.nhbpi.com
Pokagon Band of Potawatomi Indians
58620 Sink Road
Dowagiac, Michigan 49047 269-782-6323
www.pokagon.com
Saginaw Chippewa Indian Tribe
7070 E. Broadway, Mt. Pleasant, MI 48858
989.775.4000 www.sagchip.org
Sault Ste. Marie Tribe of Chippewa Indians
523 Ashmun St., Sault Ste. Marie, MI 49783
www.saulttribe.com
Bureau of Indian Affairs
2845 Ashmun St., Sault Ste. Marie, MI 49783
906.632.6809/877-659-5028 www.doi.gov
      Three Fires Confederacy
• The three tribes interacted with each
   other like members of a family.
• The Ojibwa was referred to as the "older
   brother;“ the Odawa was the “middle
   brother” and the Potawatomi was the
  "younger brother." We are still family to
   each other today.
• Together, they formed the Three Fires
   Confederacy, a loose knit alliance that
   promoted their mutual interests.
• The Ojibwa are the “Keepers of the Faith,“
  the Odawa are the “Keepers of the Trade”
  and the Potawatomi are the “Keepers of the
  Fire.”

• There were Three Bundles (medicine): The
  Ojibwa maintain the Midewin Lodge; The
  Odawa had the Shaking Lodge;
  The Bodéwadmi have the Wabano Lodge.

• Fire (boodawaadam), which became the
  basis for their name Boodewaadamii (Ojibwa
  spelling) or Bodéwadmi (Potawatomi
  spelling).
• Using the Midewiwin scrolls, Potawatomi
  elder Shup-Shewana dated the formation of
  the Council of Three Fires to 796 AD at
  Michilimackinac.
• Though the Three Fires had several meeting
  places, Michilimackinac became the preferred
  meeting place due to its central location. From
  this place, the Council met for military and
  political purposes.
• The Council generally had a peaceful
  existence with its neighbors.
• The Council also used the totem (or clan)
  system as a promotion of trade.
           CLAN SYSTEM
 Ojibwe people organized themselves into
  grand families, called dodem or clans.
 Originally six human beings that came
  out of the sea to live among us. These
  six beings, which were Wawaazisii
  (Bullhead), Ajejauk (Crane), Makwa
  (Bear), Moosance (Little Moose),
  Waabizheshi (Marten), and Bineshii
  (Thunderbird), created the original clans.
           CLAN SYSTEM
 20 offshoots of the original clans
 The clan system operated as a form of
  government, a method of organizing
  work, and a way of defining the
  responsibilities of each community
  member.
 Working together, the clans attended to
  the physical, intellectual, psychological,
  and spiritual needs of the community.
  Each was known by its totem (animal
  emblem).
     Characteristics of Clans
 The Bird Clan represented the spiritual
  leaders of the people and gave the nation
  its vision of well-being and its highest
  development of the spirit. The people of
  the Bird Clan were said to possess the
  characteristics of the eagle, the head of
  their clan, in that they pursued the
  highest elevations of the mind just as the
  eagle pursues the highest elevations of
  the sky.
    Characteristics of Clans
 Crane (Ajejauk) clan members were
  known for their loud and clear voices and
  recognized as famous speakers. The
  Crane and the Loon Clans were given the
  power of Chieftainship. By working
  together, these two clans gave the
  people a balanced government with each
  serving as a check on the other.
    Characteristics of Clans
 The people of the Fish Clan were the
  teachers and scholars. They helped
  children develop skills and healthy
  spirits.
 In the age-old tradition, clan members of
  the same clan respectfully acknowledged
  each other with the greeting "Aaniin
  (hello!) Dodem."
           The Potawatomi
 Approximately four thousand members
  lived in southern Wisconsin when the
  Europeans arrived, moved around the
  southern tip of Lake Michigan and settled
  in northern Indiana and southwestern
  Michigan in the early seventeenth century.
 Called "the people of the place of the fire,"
  the Potawatomi are considered among
  Michigan's earliest farmers, particularly
  famed for their medicinal herbal gardens
• Per U.S. government policy many of them were
forcibly relocated to Kansas and Oklahoma by the
U.S. military. There is also a small band found in
Mexico and another band near Bakersfield,
California. Another Band of Potawatomi are in
Canada, Walpole Island, near Sarnia.

• Today, in Michigan there are bands of
Pottawatomi located in Shelbyville as the
Match-e-be-nash-she-wish Band (1999); the
Nottawaseppi Huron Band of Potawatomi
in Fulton; the Pokagon Band of Potawatomi (1994)
in Dowagiac, and the Hannahville Indian
Community in Wilson, MI (upper peninsula).
                ODAWA
 The original homelands are located on
  Manitoulin Island in present day province
  of Ontario Canada and in the state of
  Michigan, they occupy the western half
  of the Lower Peninsula.
 The Ottawa people were seasonal
  wanderers of the land and sailors of the
  Great Lakes gathering wild rice, netting
  fish, trapping both large and small game,
  and hunting large game such as moose,
  deer, and caribou.
• As keepers of the trade, Ottawa people
  were great traders and craftsmen. One
  hallmark of Ottawa life is the birch bark
  canoe.

• They were noted among their
 neighbors as intertribal traders
 and barterers, dealing “chiefly in
cornmeal , sunflower oil, fur and
skin, rug and tobacco, and
Medicinal root and herb.

• They allied with the French against the British
and Chief Pontiac led a rebellion against the British
at Fort Detroit in 1763.
Today, Ottawas are located:
• Harbor Springs is the headquarters of the Little
Traverse Bay Bands of Odawa (1994), serving 21
counties;
• Manistee is the headquarters of the Little River
Band of Ottawa Indians (1994);
• Peshawestown is the headquarters of the Grand
Traverse Band of Ottawa & Chippewa Indians
serving 6 counties (1980);
• There are other bands in Michigan that are not
as yet “federally recognized” such as the Grand
River Band of Ottawa near Muskegon and the Burt
Lake Band of Ottawa in Emmet County;
• The Ottawa Tribe of Oklahoma
• Wikwemikong Unceded Indian Reserve on
Manitoulin Island, Wikmemikong, Canada
Odawa
                OJIBWA
 The Ojibwe (also Ojibwa or Ojibway) or
  Chippewa (also Chippeway) are among
  the largest groups of Native Americans-
  First Nations. They are the third-largest
  in the U.S., surpassed only by Cherokee
  and Navajo. They are equally divided
  between the United States and Canada.
 Originally they came from the eastern
  areas of North America, or Turtle Island
  and from along the east coast.
                OJIBWA
• Known for their birch bark canoes,
  sacred birch bark scrolls, the use of
  cowrie shells, wild rice, copper points, &
  for their use of gun technology from the
  British to defeat and push back the
  Dakota nation of the Sioux (1745).
• Historically, they traded widely across
  the continent for thousands of years and
  knew of the canoe routes west and a land
  route to the west coast.
Cowrie Shells
                Today
 Sault Ste. Marie Tribe of Chippewa
  Indians, Sault Ste. Marie, MI
 Bay Mills Indian Community, Brimley, MI
 Lac Vieux Desert Band of Lake Superior
  Indians, 1988, Watersmeet, MI
 Keweenaw Bay Indian Community Lake
  Superior Band of Chippewa Indians,
  1936, Baraga, MI
 Saginaw Chippewa Indian Tribe, Mt.
  Pleasant, MI
         Historical Trauma
 Refers to the oppression that occurred
  with the Anishinaabek people since
  contact (all Native peoples)

 Maria Yellow Horse Brave Heart offers
  this Definition:
  The collective emotional and
  psychological injury both over the life
  span and across generations, resulting
  from a cataclysmic history of genocide
Historical Trauma Causes:
• Legacy of genocide from U.S. Govt. policies:
• Legacy of broken treaties
• Loss of land: Indian Removal Act, 1830: which
  was the policy of the U.S. government to
  relocate Native American tribes living east of
  the Mississippi River to lands west of the
  river forcibly, targeting the Five Civilized Tribes
  but affect several other tribes.
• The Potawatomi Trail of Death Sept 4 to Nov 4,
  1838, 859 members of the Potawatomi from the
   Indiana region were forced to move to Kansas
   & Oklahoma, led to death of over 40, mostly
   children due to stress & typhoid fever.
Trail of Death
          RESERVATIONS

 As treaty after treaty ceded land which
  the Ojibwa never identified as their own
  possession but rather as caretakers of
  Mother Earth, the final Treaty of 1854
  created the reservation life-style and
  finalized the ultimate defeat of a once
  proud people. This occurred all across
  Indian Country.
          RESERVATIONS
 The reservations stripped them of their
  way of life, disintegrated all concepts of
  cultural leadership as it was known
  through the clan system, forced
  localization, prevented normal commerce
  of gathering and hunting, and sought to
  establish an agrarian culture on a people
  who had no experience with agriculture
  on land that was hostile to agriculture.
 The Dawes Act of 1887 broke up the
  reservations into individual allotments of
  land.
Loss of Culture/Language/Spirituality – fear of
Indians having secret ceremonies or “uprisings”
so policy was developed to prohibit ceremonial
practices. Many tribal peoples went
“underground” with their ceremonies to survive.

Effects:
• Unsettled trauma
• Unresolved grief
• Increase of substances (alcohol), child abuse,
suicide, unhealthy lifestyles and domestic
violence, other forms of violence (lateral).
         Boarding Schools
 1st school: Carlisle, Pennsylvania in
  1879 by Capt. Benjamin Pratt in an
  attempt to forcibly assimilate the Native
  people; approx 140 tribes were affected;
  was considered the model school of 26
  boarding schools across the U.S.
 Children were recruited by trickery;
  hundreds of children died at the school;
  abuses of all forms took place; harsh
  military structure; punishment hard
  labor/confinement
         Boarding Schools
 Life at the boarding schools was often a
  shock. One girl recalled being held down
  as her hair was cut short. She said,
  "among our people" only "cowards"
  wore short hair. Another student
  remembered that attending a boarding
  school was like being "suddenly
  dumped" into "another world, helpless,
  defenseless, bewildered, trying
  desperately and instinctively to survive it
  all."
• Many were beaten, raped
• Native language prohibited because of being
  forced to speak the English language and were
  punished if caught speaking their own
  language

Lasting effect:
Destruction of Family structure
Lack of parenting skills
Relocation & Assimilation
Racism/ viewed as 2nd class
Spiritual prohibition
Loss of culture
Alcoholism, domestic violence, high suicide
rates among our young, all forms of abuse.
         Boarding Schools
 Native American boarding schools in the
  United States were seen as the means for
  the government to achieve assimilation of
  American Indians, which it believed was the
  best way for them to live in the changing
  society. By having the children in boarding
  schools, they could be educated together in
  majority culture. The boarding schools
  separated American Indians from non-Indian
  students.
            Boarding Schools
 There were over five hundred Indian boarding
  schools across this continent. As mentioned
  previously twenty-six of them were operated by the
  government with Carlisle being the model for all of
  them, the residential schools in Canada included.
 The philosophy was the same for all residential
  schools ~ “Kill the Indian, save the man!”
 “Kill the Indian, and Save the Man”: Capt. Richard H.
  Pratt on the Education of Native Americans
 Kill the Indian, Save the Man: The Genocidal
  Impact of American Indian Residential Schools
  is a 2004 book by Ward Churchill. It traces the
  history of removing Native American children from
  their homes to residential schools (in Canada) or
  Indian boarding schools (in the USA) as part of
  government policies, 1880s-1980s, which the
  author views as genocidal.
By 1900 thousands of Native Americans were
studying at almost 150 boarding schools around the
United States. The U.S. Training and Industrial
School founded in 1879 at Carlisle Barracks,
Pennsylvania, was the model for most of these
schools. Boarding schools like Carlisle provided
vocational and manual training and sought to
systematically strip away tribal culture. They insisted
that students drop their Indian names, forbade the
speaking of native languages, and cut off their long
hair. Not surprisingly, such schools often met fierce
resistance from Native American parents and youth.
But some Indian young people responded positively,
or at least ambivalently, to the boarding schools, and
the schools also fostered a sense of shared Indian
identity that transcended tribal boundaries. The
following excerpt (from a paper read by Carlisle
founder Capt. Richard H. Pratt at an 1892
convention) spotlights Pratt’s pragmatic and
frequently brutal methods for “civilizing” the
“savages,” including his analogies to the education
and “civilizing” of African Americans.
Excerpt (from a paper read by Carlisle founder Capt.
Richard H. Pratt at an 1892 convention):

“A great general has said that the only good Indian is
a dead one, and that high sanction of his destruction
has been an enormous factor in promoting Indian
massacres. In a sense, I agree with the sentiment,
but only in this: that all the Indian there is in the race
should be dead. Kill the Indian in him, and save the
man….”
          Boarding Schools
 Native American children in the boarding
  schools reached a peak in the 1970s, with
  an estimated enrollment of 60,000 in 1973.
 Especially through investigations of the later
  twentieth century, there have been many
  documented cases of sexual, physical and
  mental abuse occurring at such schools.
 By 2007, the number of Native American
  children in boarding schools had declined to
  9,500.
         Boarding Schools
 A similar system in Canada was known as
  the Canadian residential school system.
 On June 11, 2008, Canadian Prime Minister
  Stephen Harper issued a 3,600-word formal
  apology to First Nation, Métis and Inuit
  people for the legacy of Indian Residential
  Schools, which he called a "sad chapter in
  our history."
 The United States government has not
  issued any acknowledgement of this atrocity
  to date nor any apology.
 BOARDING SCHOOLS IN MICHIGAN
 MT. PLEASANT GOVERNMENT SCHOOL
  Destroyed family system
 Abuse of various forms
 Education – trained for lower class jobs
 Loss of culture & language
 HOLY CHILDHOOD SCHOOL, HARBOR
  SPRINGS
  Loss of spirituality & ceremony, identity &
  abuse of all forms occurred there.
Mt Pleasant Government Boarding School
On January 3, 1893, the U.S. government opened
an Indian boarding school at Mt. Pleasant,
Michigan. It offered a nine-year program,
beginning with kindergarten. By 1911 the Mt.
Pleasant school had eleven buildings, including
both the girls and boys dormitories.
Hearing stories today about
this school is both touching
& painful ~ i.e., my mother
described it educational while
My dad described it as brutal.
Resistance to the Boarding Schools
 “If the Great Spirit had desired me to be a
  white man he would have made me so in
  the first place. He put in your heart certain
  wishes and plans; in my heart he put other
  and different desires. Each man is good
  in the sight of the Great Spirit. It is not
  necessary, that eagles should be crows."
  ..Sitting Bull (Teton Sioux)
 the Hopi surrendered the men to a prison
  rather than have their children sent away
  from their families.
Some Indian parents opposed sending their
children away to learn "the white man's ways."
However, the poverty & hopelessness of living
on reservations (or Indian settlements) led other
parents to hope that these boarding schools
promised their children a better life. However,
most of the time the government took Indian
children & forced them to attend the school
miles away so the parents could not afford to
visit them.
English was the school's official language, and
students might have their mouth washed out
with soap if they spoke their native Indian
language.

Violating the rules led to punishment, which
could be harsh. Sometimes students were
beaten with a strap or rubber hose. Some
endured the school; others ran away.
The Mt. Pleasant Indian School closed in 1933.
 Holy Childhood Catholic Boarding
 School, Harbor Springs
This Indian school was founded in
1829 by Father Pierre Dejean. The
Indians built a church and the first
school building, a hewn-log structure
46' by 20'. The school was both a
boarding and day school, with 25
boarders in its initial enrollment of 63
Indian boys and girls, who were taught,
in French, the three "R's" and
vocational skills. The original intent
was described as “good” in order to
provide Indian children an education.
    Holy Childhood Catholic
Boarding School, Harbor Springs
 Father Frederic Baraga came in 1831 ,
  the future "Apostle of the Ottawas and
  Chippewas.” Catholicism was taught.
 Students were also encouraged to take a
  Christian name in place of their Indian
  name.
 Abuses occurred here also & loss of
  culture & spirituality.
 The school was torn down in 2007
Maria Yellow Horse Brave Heart found a distinct
link between Historical Trauma & the Jewish
Holocaust.

Brave Heart suspected that, like the children of
Jewish Holocaust survivors, generations of
Americans Indians have suffered from what
happened to their ancestors, i.e., trauma & Grief
is passed on to children & grandchildren of
survivors; which continues today through
alcohol-related accidents, homicide, and suicide.
Sometimes referred to as “Blood Memory” or
unresolved grief.
• She also discusses what ‘internalized
oppression’ is and how people start identifying
with the oppressor, which results in self-hatred
and hatred of others like oneself. In our
communities we have a lot of lateral oppression,
lateral violence people hurting other community
members and placing aggression on to one
another.
• Freire’s theory is that it’s dangerous to direct
aggression at the oppressor. Since the
aggression has to go somewhere, it goes out
toward others like you. It also can go within and
people suffer from depression and anxiety.*
•* Paulo Freire’s Pedagogy of the Oppressed
   Historical Trauma & Alcohol
 Use of alcohol was used as a political
  tool, economic and sexual exploitation
 Drinking patterns began to emerge as a
  ‘problem’ – binge drinking, violent
  behavior
 Increased as conflicts, small pox & other
  diseases, broken treaties, loss of land,
  forced relocation, poverty & ‘utter
  demoralization’
 Myths also began to emerge, i.e.
  “Drunken Indian”
                 TODAY
 How Historical Trauma still impacts us
  today:
  – High rates of alcoholism/addiction
  – PTSD – referred as Post-Colonial Stress
    Disorder (PCSD)
  – Depression
  – Anxiety
  – Suicide Rates high
  – Abuse of all forms: physical, sexual,
    domestic violence
  – Breakdown of family systems – Boarding
    School Syndrome
  – Loss of culture, language, spirituality
According to a past report by the Dept. of
Justice the Native American population still
experiences a mortality rate that is 400 per
cent higher than any other population,
indicating unique to this population.
                SOLUTIONS
Dr. Maria Yellow Horse Brave Heart:

“Once you recognize where these emotions come
from, then you can find a healthy way to deal with
them. We believe that our traditional cultural and
spiritual ways have natural ways to help people do
that. They were very wise in that way.”

The healing we experience also heals our
ancestors.
•Clinicians:
When you discover you have a Native American
in your office:
In the assessment process, wait patiently for
them to answer the questions. NA tend to have a
longer “pause time” in response to questions.
Rapid-fire asking of questions will turn them off.
NA tend to observe, “check you out” first or
consider how much they want to share with you.
Remember, because of our history with
“officials” we don’t trust you, even more than
the “regular” alcoholic or addict.
Expecting them to “look you in the eye” could
be a sign of disrespect.
Things to remember when working the Native
American client:

Tribe – ask what tribe they are. They may or may
not know because of our history. This is
especially true in an urban area where there are
many tribal people. There are over 500 tribes to
consider; we’ve just discussed the 3 main tribes
here in Michigan. In an urban area you will
probably see many different tribal people that are
not from Michigan. If they are familiar with their
tribal heritage, ask them to share it with you. If
they don’t know, they may feel some shame about
it because this was possibly passed down from
their parents or grandparents.
Remember the language was taken from them or
were told they were “savages” or “drunken
Indians” or other discriminatory things.
Unfortunately, racism is still alive and well here
in Michigan and many of us can recall
discrimination or racist remarks.
I remember up to the 1950’s -60’s Indians could
not be served in some places, i.e. the local
tavern or bar. I remember being spit upon as an
8-yr little girl, imagine the traumatic scar that left
upon me! This was a common occurrence for
many of us.
So trust is a major issue you will have to deal
with and how you do so will reflect if you are
successful with this client.
Ideas for Social Workers & Therapists
• Increase cultural sensitivity
-- Research personal historical trauma
-- Attend community activities
-- Know your community resources
-- Assessments ask about boarding school, did
   parents attend, etc.

•Spiritual Healing
• Encourage seeking cultural roots and/or
   ceremonies for restoration of identity.

• Story telling
  Acknowledging the pain and sharing it is
  healing.
    RECOVERY CONCEPTS
 “Recovery is like a fire; someone has to
  start it.” From The Honour of All, the
  1985 Alkali Lake Video
 “The community is the treatment center.”
 ‘Indianizing’ Alcoholics Anonymous
 Red Road Philosophy – Gene Thin Elk
 Wellbriety Movement – Don Coyhis
         The Anishnaabe Life
 The fundamental essence of Anishnaabe
  life is unity. The oneness of all things. In
  our view history is expressed in the way
  that life is lived each day. Key to this is the
  belief that harmony with all created things
  has been achieved. The people cannot be
  separated from the land with its cycle of
  seasons or from the other mysterious
  cycles of living things of birth and growth
  and death and new birth. The people know
  where they come from.
The story is deep in their hearts. It has been
told in legends and dances, in dreams and in
symbols. It is in the songs a grandmother sings
to the child in her arms and in the web of family
names, stories, and memories that the child
learns as he or she grows older. above all of the
long, stubborn struggle through which the
Anishnaabe tried to preserve their own ways
and their own identity.

• Helping your client to find his or her way back
to this philosophy is a slow process but it is a
rewarding one.
          Anishnaabe Ways
 Use of Anishnaabek culture and teachings as a
  way to support recovery:
  – Medicine Wheel concept (coupled with 12
    Step philosophy), Talking Circles
  – Use of ceremonies: Indian name (important
    for Identity), prayer lodge, Sacred Fires
  – Learning the 7 Grandfather/Grandmother
    Teachings & apply to recovery
  – Other cultural teachings: pow-wows, Ghost
    Suppers, solstice times, Creation Story &
    other storytelling experiences, Sacred
    plants, Clan system
  – Laughter is good
            Sacred Plants
   Ceremonial purposes, personal
   Specific teachings
   Sage – cleansing, purification
   Sweetgrass – smoke, purification, balance
   Tobacco – prayer offering, pipe, bundles
   Cedar – cleansing, cedar oil, cedar water
Tobacco - Sema
 Cedar
Cedar oil
Sage
Sweet Grass - Weengush
              Seven
     Grandfather/Grandmother
            Teachings
   LOVE
   RESPECT
   HONESTY
   TRUTH
   HUMILITY
   WISDOM
   BRAVERY
                 LOVE
 To know Love is to know peace
 “Who better to teach us about love than
  a child with their hand reaching out to us
  – they accept us in their unconditional
  love”
 Listening to each other, helping each
  other, sharing with each other is the
  Anishnaabe way
               RESPECT
 Learning about how to respect yourself
  in recovery as we learn to respect our
  family & others – one day at a time
 “The fire teaches us respect – we can
  cook our food, it lights up our night but
  fire can also destroy if proper care is not
  given”
 To honor all of the creation = Respect
            HONESTY
 First step in recovery is being honest
  about ourselves and acknowledging we
  need help
 Facing a situation in honesty is healing
 “The butterfly teaches us life is a
  continuous metamorphosis if we are
  honest with ourselves - removing our
  own caterpillar guise we too can become
  free – free as the butterfly”
              TRUTH
 “The eagle has become for the
  Anishnaabek a symbol of truth and
  strength therefore holding an eagle
  feather in our hand gives us a huge
  responsibility for our voice”
 Hence, holding an eagle feather in a
  Talking Circle we speak our truth
 To know all these things is deep within
 To know who we are starts to surface in
  recovery
             HUMILITY
 Humility is to know yourself as a sacred
  part of the Creation – we are but “a grain
  of sand” in creation doing our part
 “As we enter our space to be in union
  with our Creator and Mother Earth we
  open our inner doorway to our own
  Sacredness which is beyond our
  understanding - It is to be touched by the
  Creator”
 Accepting ourselves just as we are
              WISDOM
 To cherish knowledge is to know wisdom
 “The turtle teaches us wisdom we seek
  wisdom from our elders but yet
  sometimes wisdom comes through a
  child if we remain open to the voice of
  our youth”
 The inner knowing of who we are
  following our heart – our path
 Prayer & meditation leads us to wisdom
            BRAVERY
 To face the foe (sometimes it is within
  ourselves) with integrity
 “The hummingbird teaches us of bravery
  she will go up against a bear if the bear
  is threatening her babies the
  hummingbird will attack the bear with her
  long needle-like beak until the bear
  retreats”
 To see clearly what alcoholism/addiction
  has done to us = bravery
          Ceremonies
 Naming Ceremonies (describes your
  characteristics, i.e., helpful, etc; your role
  in the community; defines your purpose
  in life)
 Talking Circles – decision-making
  process; used in therapy to regain what
  we lost in addiction
 Smudge – smoke in a sacred way
 Cherish sacred items
• Sweat Lodge – prayer; led by spiritual person;
traditionally it was primarily male – due to
alcoholism the male forgot their responsibilities
to the sweat lodge & women assumed the
responsibilities of the lodge to maintain the
health of the community. This is the reason that
today there are mixed lodges in honor of the
women for what they did for us. This is a
cleansing ceremony.

• Sacred Fires – primarily used whenever there is
a ceremony, for when one walks on, resembles
the sun in winter.
        SPIRITUALITY
All we do in recovery as we discover ourselves
whether through the 12 Step process, finding
church, tribal traditional ways or ceremonial
ways or a combination both or through nature is
all spiritual. Each must find their own spiritual
path. If they are earnestly seeking they will find
it. It takes time, it does not come overnight or
quickly (like most of us want). Each must define
their own spirituality for themselves. Treating
ourselves and others with Respect is spirituality.
        Books of Reference
 ‘Alcohol Problems in Native America’ –
  Don L. Coyhis & William L. White
 ‘Healing Through Art’ – Zoey Wood-
  Salomon
 ‘People of the Three Fires’ – James A.
  Clifton, George L. Cornell, James M.
  McClurken
 The Mishomis Book – Edward Benton-
  Banai
 Internet
             References
 Anishnaabek Healing Circle Access to
  Recovery project website:
  www.atrhealingcircle.com
 Anishinaabek Access To Recovery, click
  on ATR on Inter-Tribal Council of
  Michigan, Inc website:
 www.itcmi.org
 Anishinaabemowin, Learn the
  Anishinaabe Language:
  www.anishinaabemdaa.com
            MIIGWECH!
•   Earl Meshigaud, Hannahville Elder
•   Jim McClurken, Historian & Our Friend
•   Jim Pigeon, Gun Lake Cultural Advisor
•   Inter-Tribal Council ATR Staff
    I do what I do because….
 My grandchildren, for the children,
  especially Anishnaabek children
 To help break the cycle of addiction in
  our community
 To promote “Mno-Bimaadziwin” – a
  Good Life

								
To top