Wisdom from Elders in Treaty 4 & 6

Learning Module 2

Kwayask-itatisowin (Honesty) and Tapwewin (Truth)

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The Sacred Teaching of Kwayask-itatisowin (Honesty) means to accept yourself and others for who they are and being honest with yourself and others. Tapwewin (Truth) means to be truthful to yourself and others.

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Module Overview:

There is an ongoing crisis in Canada of Missing and Murdered Indigenous Women and Girls and Two-Spirit People (MMIWG2S) which is the result of colonial history, systemic racism, and discrimination within institutions that are structured around a Eurocentric worldview. To be able to effectively support MMIWG2S and their families, Canadian colonial history and its effects on Indigenous peoples must be understood.

 

The following link is to the Native Women’s Association of Canada’s (NWAC) web page on their research regarding MMIWG2S. NWAC has been a leading organization in bringing awareness to the crisis of MMIWG2S. Their web page contains more background information and history on MMIWG2S, access to Reclaiming Power and Place: The Final Report of the National Inquiry into Missing and Murdered Indigenous Women and Girls, foundations that are helping to fight against the MMIWG2S crisis, and information on healing communities. Learn more.

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Learning Objectives:

When you are finished with Module 2, you should be able to do the following:

 

1. Define systemic racism

2. Define discrimination

3. Define Eurocentrism

4. Define historical trauma

5. Define intergenerational trauma

6. Discuss what is contributing to the MMIWG2S problem

7. Discuss the three steps you can take to create positive change for the MMIWG2S

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Required Readings and Videos:

1. Read Chapter 2 of the Manual

2. Select a few MMIWG cases to read through: Indigenizing Workplaces Part of Reconciliation Journey

3. Follow along with the video teachings and stories from Elder’s

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Recommended Videos:

1. Watch: What non-Indigenous Canadians need to know 

2. Watch: Women in Canadian History: Mary Two-Axe Earley 

 

Key Terms and Concepts:

1. Systemic racism: A form of racism that is embedded in the structure of society and its institutions, creating disadvantages for certain social and ethnic groups
    

2. Discrimination: Being prejudiced and unjust toward different groups on the basis of sex, sexual orientation, age, ethnic background, disability, etc.
    

3. Eurocentrism: The focus on predominantly Western European culture and history.
    

4. Historical Trauma: A form of trauma that results from historical events that oppressed a specific cultural, racial, or ethnic group.
    

5. Intergenerational Trauma: Trauma that is passed down both genetically, mentally, and behaviourally throughout generations.

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Learning Material

 

Stories of MMIWG

“We are still hoping and praying that one of these times they will show up. We never give up; we never give up” -Elder Elaine Pelletier from Lucky Man, Treaty 6

 

Notice the rippling effects of losing a loved one who has been murdered or gone missing such as grief, substance abuse, and suicide. These rippling effects experienced by families and friends of MMIWG2S can be minimized and treated through support from your organizations and agencies. For instance, Elder Myrtle Bear spoke about the severity of grief and the lack of mental health services in First Nations communities. She states that keeping the pain of loss to yourself can fester emotionally, spiritually, mentally, and physically in your body which causes further health problems. People need to express their grief and have someone to talk to. However, effective supports need to be in place for people to share their grief and learn appropriate coping strategies. Elder Myrtle suggested setting up cultural support programs in hospitals and health centres led by Indigenous peoples for those who are dealing with grief.

 

Furthermore, Elder Ralph Arcand spoke on the racism in institutions that are in place to protect and search for MMIWG2S. He stated that he feels as though a case of a non-Indigenous person who went missing or was murdered would be dealt with sooner and taken more seriously. Elder Ralph questioned, “Why do they [non-Indigenous agencies and governments] want to help us now? They had previous opportunities to hear out stories, to hear our grief”. Elder Ralph asks valid questions that are a result of colonial history and historical and race-based trauma. Colonial institutions, for some, are a reminder of the lack of power for Indigenous peoples who must fight to be heard when voicing concerns for their missing loved ones, those who struggle with grief, and for those who experience high suicide rates in Indigenous communities. As a non-Indigenous agency offering support to Indigenous peoples, you must be aware that these valid questions that Elder Ralph asks are not uncommon and should not be ignored.

 

What can I do about the MMIWG2S crisis?

“You can Listen like you’re listening now, and you’re listening and thinking [about MMIWG and their families] is strength in itself; your thoughts bring strength…your thoughts are spiritual and just being there, sitting [and listening], you don’t have to say anything. Gaining strength from each other”.
– Elder Lorna Standingready from Peepeekisis Cree Nation in Treaty 4

 

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Janet Carriere, Rhoda Peekeekoot, and Elder Lorna Standingready remind us of the importance of having humility as workers who provide support to the community. We are never greater than anyone we provide support for and must do our part in learning about colonial history as the root of trauma and oppression for many Indigenous peoples.

 

Remember these three steps to fight against the MMIWG2S crisis: Educate, Listen, and Support. Educate yourself through the numerous sources created by Indigenous peoples and agencies. By educating yourself and listening to Indigenous peoples’ stories, you are showing your support for the MMIWG2S crisis. You can further your support by joining annual walks in your community throughout the year to spread awareness and honour MMIWG2S, wearing red on May 5, the National Day of Awareness for MMIWG2S, and volunteering and donating to organizations dedicated to fighting the MMIWG2S crisis such as the Coalition to Stop Violence Against Native Women, Native Justice Coalition, Native Women’s Association of Canada, Legacy of Hope Foundation, Inuit Tapiriit Kanatami, Gord Downie and Chanie Wenjack Fund, and your local Friendship Centres.

 

By finishing the Manual and learning from Elders, you have already begun educating yourself and listening. This does not mean that once you finish reading the manual, you can cross education and listening off your list for supporting MMIWG2S. Your education and listening do not stop here, this is only a start. There are many sources created by Indigenous peoples to further educate yourself, below are a few examples that you can access for free now.

 

1. Finding Dawn 

2. This River

3. Our Future Daughters 
    

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If you are providing direct support to a family of a missing person then remember these 7 steps:

 

Re-establish structure:

Because family members experience emotional and sometimes physical shock when a family member goes missing, re-establishing structure in the family is key for organization during a chaotic time and to assist the family in gaining back a sense of control. To re-establish structure, work on emotional structure and physical structure in the family. To establish emotional structure, provide a safe space for the family to discuss their thoughts and feelings on the missing person. To establish physical structure, make sure the family follows a daily schedule to keep themselves and their family healthy while also making time for dealing with police, media, and search groups.

 

Accept the temporary absence

Over time, family members will begin to accept that their loved one is not physically present. As the family accepts the temporary absence of their loved one, the emotional shock and numbing/feeling cycle begins to diminish. The family is now more capable of handling or coping with the details of the situation and does not need to shut down as often emotionally. The numbing-feeling cycle tends to be less extreme, moving to a more constant but less volatile emotional pattern. This is a new emotional pattern for the family members. They are moving from the response of emotional shock to emotional stress. This condition may be characterized by occasional emotional outbursts, lack of patience, bouts of panic (sometimes resulting in difficulty breathing), and quickness to anger. As a support person, focus on new coping strategies suitable for the new emotions they are feeling.

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Filling the roles of the missing person

Over time, families will begin to fill the physical roles that the missing loved one once filled like reassigning chores to assist in the new family structure and day to day activities. However, filling the non-physical roles of the missing person is impossible such as the loss of their personality, which is unique to all other personalities in the family. When a family member attempts consciously or unconsciously to become the missing person, intervention is necessary. Appropriate support would be to help the family member to define their own identity, value that identity, and establish some sense of future for that identity separate from that of the missing loved one.

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Review of personal beliefs of the ‘status’ of the missing person

Individuals in a family may have different ideas or concerns about what has happened to the missing loved one and it is important for each individuals idea or concern to be heard. This must be possible without concern for the impact of their belief on other family members. It is very difficult for a family member to say they believe the missing family member is dead, when another family member reacts very negatively to that belief, shaming that family member for giving up hope. Family members do not have to accept each other’s’ belief, but need to hear it, without comment.

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Feel through the pain of the absence, uncertainty/fear, and guilt

Because issues of uncertainty, fear, and guilt are so intense and emotionally powerful, it is very difficult for anyone in or around the family to discuss them. While it is helpful to discuss these types of issues, it should only be attempted when the family members are ready. Forcing a premature discussion of any of these topics will do more harm than good.

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Accept dual perceptions of life

As time passes and the fate of the missing loved one remains unknown, the family begins to separate or compartmentalize their beliefs about life. The family members create for themselves a dual system of values through which to perceive life: one contains the values and beliefs about the world that were held prior to their loved one gone missing, the other the beliefs about the world which have been accepted as a result of the loved one gone missing. The ultimate example would be ‘my loved one will return and everything will be alright’ vs ‘my loved one will never return and life will forever be unbearable’. The family members find him/herself ‘vibrating’ between these two beliefs, which creates a situation of unresolved internal conflict

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Create long-term coping structure that integrates both perceptions

As long as individuals believe that the missing will return, they will utilize this dual belief system. As time passes, it will become the norm for the family to picture two possible futures, and discuss the loved one alternating between the two perspectives of the future as ‘still missing’ or ‘when he/she has returned’. While this allows the family to function, make decisions about the future, and perhaps even move ahead with the life of the family, the more comfortable the family is with a coping pattern utilizing a dual belief system, the more difficult it will be for that family to accept the possibility that the loved one will not return, even in the face of evidence.

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Discussion Questions/ Questions to Ponder:

1. How do the definitions listed at the beginning of this module connect to each other?

2. Why are concepts such as Eurocentrism, systemic racism, race-based trauma, and historical trauma important when it comes to understanding the crisis of MMIWG?

3. What are 1-3 things that you can take away from the stories that the Elder’s shared with you about missing persons?

4. What are three things that you can do to support MMIWG2S and their families?

5. If you are working in an agency that provides direct support to missing persons and their families, what are at least three things you can do to assist families in these situations? How does the support change as time passes?