Wisdom from Elders in Treaty 4 & 6
This resource uses a Two-Eyed Seeing Approach weaving Indigenous knowledge and Western knowledge to trauma informed care and healing. The resources are inspired by the wisdom of Elders in Treaty 4 and Treaty 6 lands in Saskatchewan.
Caring Hearts acknowledges that we are situated in Treaty 4 territory, the traditional lands of the Nêhiyawak (Cree), Anihšināpēk (Saulteaux), Dakota, Nakoda, Lakota, and the homeland of the Métis.
Learning Module 1
The Sacred Teaching of Sohkitehewin (Courage) means to be courageous with yourself by trying or learning something new. Be courageous to others by not being afraid to stand up/speak for what is right.
The purpose of this course is to allow you to watch and listen to the recordings of Elder’s from Treaty 4 and Treaty 6 while relating them to the content presented in the Manual. Each module mirrors the manual chapters, for instance, you can work through Module 1 and then read Manual Chapter 1 for further context and vice versa. There will be additional videos and readings throughout the course. There are discussion questions to ponder that can be discussed during your Zoom or in-person education session.
Each module contains a series of readings and videos for you to engage in. Most videos will be teachings and stories from Elder’s in Treaty 4 and Treaty 6 along with explanations and translations. Follow along with the required readings and videos as they are inserted for you to watch and read in each module.
Required Readings and Videos:
Chapter 1 of the Manual
Intergenerational Trauma Animation Video
Elders and Workers that will be featured in the teaching videos:
Elder Lorna Standingready from Peepeekisis First Nation in Treaty 4
Elder Harry Francis from Piapot First Nation in Treaty 4
Elder Ralph Arcand from Mossomin First Nation in Treaty 6
Elder Jenny Spyglass from Mosquito First Nation in Treaty 6
Elder Evelyn Thomas from Sweetgrass First Nation in Treaty 6
Elder Myrtle Bear from Little Pine First Nation in Treaty 6
Elder Elaine Pelletier from Lucky Man First Nation in Treaty 6
Elder Noel Moosak from Red Pheasant First Nation in Treaty 6
Elder Tootoosis from Poundmaker Cree Nation in Treaty 6
Janet Carriere from PrinceAlbert, Executive Director of the Prince Albert Indian Metis Friendship Centre
Rhoda Peekeekoot from Ahtahkakoop First Nation, Family Support Worker at Prince Albert Indian Metis Friendship Centre
Learning Module 2
Kwayask-itatisowin (Honesty) and Tapwewin (Truth)
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.
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.
When you are finished with Module 2, you should be able to do the following:
Define systemic racism
Define historical trauma
Define intergenerational trauma
Discuss what is contributing to the MMIWG2S problem
Discuss the three steps you can take to create positive change for the MMIWG2S
Required Readings and Videos:
Read Chapter 2 of the Manual
Select a few MMIWG cases to read through: Indigenizing Workplaces Part of Reconciliation Journey
Follow along with the video teachings and stories from Elder’s
Key Terms and Concepts:
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
Discrimination: Being prejudiced and unjust toward different groups on the basis of sex, sexual orientation, age, ethnic background, disability, etc.
Eurocentrism: The focus on predominantly Western European culture and history.
Historical Trauma: A form of trauma that results from historical events that oppressed a specific cultural, racial, or ethnic group.
Intergenerational Trauma: Trauma that is passed down both genetically, mentally, and behaviourally throughout generations.
The following videos will help you apply the above definitions and put them into context in Canada.
In this video, Elder Harry Francis teaches us how Indigenous peoples’ livelihoods changed post-contact through Treaties, the loss of buffalo, residential schools, and the loss of culture and language. All these changes relate to the effects of Eurocentrism in Canadian history resulting in historical and intergenerational trauma for Indigenous peoples.
Elder Noel Moosak touches on multiple colonial events that impacted Indigenous peoples. Elder Noel states, “They [Western Europeans] didn’t bring oil, they didn’t bring gas, they didn’t bring land. What they did was bring their own laws and enforced their laws on Indigenous people”. This statement is powerful and ties into the concept of Eurocentrism as Elder Noel touches on the forceable changes that were made upon Indigenous peoples based on a Eurocentric political, economic, and legal lens. Elder Noel goes on to talk about the effects Residential Schools had on his family stating, “My father didn’t know anything about parenting” because of the physical, emotional, sexual, and spiritual abuse that the children endured and potentially carried with them when raising their own children. Overall, Elder Noel tells us how painful and frustrating it is to talk about this history.
In this video, Elder Jenny Spyglass shares her experience with the Residential School System. In reference to Residential Schools Elder Jenny states, “I grew up without love, I grew up without hugs, to say ‘I love you’. I went to sleep crying, getting lonesome for my parents. But the happiness was when I came back [home] in 1948. My mom was there for me to share all the love”. Residential Schools are a form of Historical Trauma for Indigenous peoples because they were created to “kill the Indian in the child” through abusive forms of assimilation. When more and more unmarked graves are found at old Residential School locations, this can re-traumatize Indigenous communities and peoples in addition to those who attended them. Furthermore, Residential Schools also created Intergenerational Trauma due to the lack of nurturing and care that all children need growing up, resulting in generations of children growing up with the abusive effects of Residential Schools.
Rhoda Peekeekoot and Janet Carriere talk about the roles of Indigenous women before colonization and how Indigenous women have remained strong leaders today despite the trauma and oppression from colonization.
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
The following video is about personal stories from Elder’s who have grieved the loss of an MMIWG2S. The crisis of MMIWG2S is so prevalent, that when asked if anyone had a story to share, 7 out of the 8 Elder’s had family members or friends who had gone missing or been murdered. These are only 7 stories out of the over 1000 recorded cases of MMIWG2S. We are grateful that the Elder’s found the strength to share their personal stories of missing and murdered loved ones because they are not easy stories to share and are heartbreaking to hear. Please listen to these stories with an open heart and remember the seriousness of the many cases that go beyond the 7 stories told here.
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
Janet Carriere, Rhoda Peekeekoot, and Elder Lorna Standingready discuss the unique feelings that families experience when a loved one is missing and how we can help families through the difficult time of ambiguous loss.
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 watching the Elder’s recordings, you have already begun educating yourself and listening. This does not mean that once you finish reading the manual and watching the videos, 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.
If you are providing direct support to a family of a missing person then remember these 7 steps:
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.
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.
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.
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.
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
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.
Discussion Questions/ Questions to Ponder:
How do the definitions listed at the beginning of this module connect to each other?
Why are concepts such as Eurocentrism, systemic racism, race-based trauma, and historical trauma important when it comes to understanding the crisis of MMIWG?
What are 1-3 things that you can take away from the stories that the Elder’s shared with you about missing persons?
What are three things that you can do to support MMIWG2S and their families?
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?
Learning Module 3
The Sacred Teaching of Sakihiyowin (Love) means to love and take care of yourself and others. Take care of your physical, mental, and spiritual well-being. Show kindness to others to receive kindness.
Module 3 will explain the concept of two-eyed seeing and how you can incorporate two-eyed seeing into your workspace and environment. In addition, this module will go over some helpful protocols when working with and asking for help from Indigenous communities and Elders.
Understand the concept of two-eyed seeing
Know the importance of Elders and their various roles in communities
Know the importance of protocol and how it can differ amongst communities and Nations
Read Chapter 3 of the Manual
Follow along with the video teachings and stories from the Elder’s
Two-Eyed Seeing: Learning and seeing out of two different eyes: one eye being traditional Indigenous knowledge and the other eye being Western forms of knowledge and using both eyes collaboratively.
Elder: A person who is recognized for their honour, self-respect, and integrity in the community(s) that they work in and who provides a high degree of understanding of traditional teachings, ceremonies, languages, and healing practices
Protocol: Adhering to a Nation’s traditional and ethical ways of being.
Our institutions and workplaces are often structured and run through a Westernized perspective; however, when it comes to providing support to Indigenous peoples, it is important to incorporate a two-eyed seeing perspective. This can be done by incorporating Indigenous ways of knowing and healing in our workspaces to better support Indigenous peoples in our communities.
How can I incorporate Indigenous knowledge in my workspace?
There are many things you can do to incorporate Indigenous knowledge in your workspace:
Ask an Elder for help and see if they can act as an Elder for your agency. Having an Elder on staff can assist those who prefer to speak with an Elder directly and/or have an Elder sit in on meetings/check-ins with clients. If you are unable to have an Elder on Staff and wish to ask for assistance from one, remember that an Elder’s time is valuable, and they can be booked up to 6 months in advance. Be intentional in your ways of asking and approaching an Elder.
A certain protocol should be followed when requesting an Elder’s assistance and can vary from nation to nation and community to community. Most importantly, tobaccos should be presented to an Elder when asking for any help; this could include asking for prayers, ceremonial help, advice, or any sort of questions you may have. An Elder’s time should be recognized and properly compensated as a sign of respect and appreciation. This gift may include an honorarium, cloth, blanket, or clothing (like mitts, toque, socks, slippers, etc.). If possible, seek out an Elder and speak to them in person by asking them for coffee or for a walk. Get to know an Elder first and share some information about yourself as well. Taking time to build relationships is key.
Two-eyed seeing in your work/workplace can be applied in many ways. For instance, having an Elder on staff who can assist you with helping Indigenous peoples is one way. Another way could be providing a safe space for Indigenous peoples to smudge and connect with each other and the people whom they are getting support from. Smudging is important to Indigenous culture as it carries prayers through the rising smoke to the Creator, grandmother, grandfathers, and spirit helpers.
There are multiple ways to incorporate smudging in your workspace. One way could be to dedicate a small room or corner to smudging. This allows employees and clients a safe space to smudge on their own or with an Elder. Another way is to start meetings or check-ins with an Indigenous person by smudging with an Elder (if an Indigenous person has agreed to this/wants to smudge). Including smudging and prayer before a meeting will assist the meeting in proceeding in a good and positive way.
“We step on each other’s toes now and then, but that’s part of walking together.”
-Elder Lorna Standingready, Peepeekisis First Nation in Treaty 4.
Rhoda Peekeekoot, Janet Carriere, and Elder Lorna Standingready discusses how traditional teachings are important and should be incorporated into the Western world. These teachings and ways of knowing are still alive and relevant in the work we do in our agencies.
In the following video, Elder Lorna teaches about how to smudge and the importance of smudging:
Incorporating the medicine wheel as a guide for healing and support can be utilized as a method of two-eyed seeing in your work/workplace. The medicine wheel is an important part of the healing practice. The circle of the medicine wheel symbolizes a healing circle. Each of the four sections of the wheel represents important elements needed to achieve balance and wholeness within oneself. Commonly, you will see a medicine wheel depict the wellness of an individual: physical, spiritual, emotional, and mental.
The medicine wheel can be incorporated as visuals in a physical space to aid as a reminder of balance and wholeness when providing support and care. The medicine wheel can also aid as a reminder to be in touch with one’s physical, spiritual, emotional, and mental well-being. Before starting work in the morning check-in with yourself: how am I doing physically, spiritually, mentally, and emotionally and what can I do today to aid my physical, spiritual, mental, and emotional wellbeing? It is just as important to check in with yourself as it is to check in with others because you cannot provide effective care for others if you are not providing effective care for yourself. Furthermore, look to the medicine wheel when providing care and support to others.
Elder Harry Francis explains the Medicine Wheel to us and the importance of self-care.
Elder Myrtle Bear, Elder Elaine Pelletier, Elder Jenny Spyglass, Elder Noel Moosak, and Elder Lorna Standingready talk about cross-cultural teachings where Western and Indigenous knowledge collaborates to make agencies and organizations more effective in the support they provide. Elder Myrtle discusses an example of this where Elders were invited to health organizations to teach workers how they can use Indigenous knowledge and methods of healing to support their clients. She also suggests for workers who go out to Indigenous communities to smudge before they begin their work. If workers were also open to smudging and taking part in the tradition of smudging, clients may be less intimidated and feel more welcomed and understood by the workers who provide support.
Elder Lorna Standingready talks about working together and using all perspectives and forms of knowledge to benefit each other. She states to look, listen, and learn from Elders and people who may have different ways of teaching than the way you are accustomed to. Once we learn to see through multiple eyes, as Elder Lorna puts it, then can we start reconciliation between Indigenous peoples and Western institutions.
Elder Lorna Standingready, Rhoda Peekeekoot, and Janet Carriere talk about the importance of connecting with others. Their conversation applies to the work we do because we must take the time to connect with our clients and make them feel safe and supported. We can connect in many ways, as Rhoda mentions, a simple handshake shows respect or meeting in person so you can connect face to face. Furthermore, body language is important. Clients should not feel as though they are smaller or less important than the worker. Therefore, breaking down that sense of power over the client and working together through personal connections and understanding is key.
Elder Lorna tells us the importance of stopping to look, listen, and learn and that there is more than one method of learning: the traditional way of knowing and the Western way of knowing.
How can I approach an Indigenous community and/or Elder?
Reach out to Indigenous-run agencies for advice and connections to leaders, Elders, and knowledge keepers (ex. Friendship Centres).
Face-to-face interactions are important
Remember Protocol like tobacco, greetings, and taking the time to build relationships
The Importance of Protocol
Each Nation or community will have different protocols when approaching community leaders and Elders, although you may notice similarities.
Acknowledge the land you are on
Offer Tobacco and an honorarium to Elders
Allow time for a prayer/blessing before a meeting begins
Introduce yourself (who you are, what you do, where you are from)
Have food present
Include the circle (sit in a circle, if possible, so everyone is facing each other)
Why is incorporating two-eyed seeing in your agency important?
What are at least three protocols you should remember when approaching an Elder and involving Indigenous communities?
Learning Module 4
Wisdom & Respect
The Sacred Teaching of Iyinisiwin (Wisdom) means to show wisdom and help those who are struggling with understanding. Be wise with yourself and gain wisdom with perseverance and time; nothing comes without effort. Be wise with others by sharing your knowledge with others and those younger than you; be a role model.
The Sacred Teaching of Kisteyimitowin (Respect) means to respect all living things. Respect your environment and keep a positive attitude towards all aspects of nature. Protect and care for nature; leave nature better than when you found it. Do not take more than you need and do not let things go to waste. Respect yourself and respect people around you.
The purpose of Module 4 is to learn about the teachings and traditional healing methods of the Elders. Watch the videos and learn about what the Elders have to say on topics such as grief and healing and notice the similarities in their stories.
Watch the Videos
Notice differences between Western and Indigenous healing methods
Pick up on common topics discussed amongst the Elders such as grief, loss of culture and loved ones, and traditional healing
Chapter 4 of the Manual
Traditional and Western Medicine: It’s not one or the other by Amy Legate-Wolfe (Article)
Follow along with video teachings and stories from the Elder’s
You are the Medicine by Asha Frost
This book teaches the healing medicine of the 13 Ojibwe moons and spirit animals.
Decolonizing Trauma Work: Indigenous Stories and Strategies by Renee Linklater
This book looks at healing and wellness in Indigenous communities on Turtle Island. Through a decolonized approach, Linklater talks about topics such as Indigenous worldviews, wellness, holistic health, psychiatry and psychiatric diagnosis, and Indigenous approaches to helping people through trauma, depression, and experiences of parallel and multiple realities. This is a book aimed to educate health care practitioners, healing centres, clinical services, education and training programs, and policy initiatives.
Traditional Healing: Traditional Indigenous healing combines the mental, physical, emotional, and spiritual aspects of a person to heal through a holistic approach. There have been criticisms of the term “traditional” as some believe it keeps Indigenous healing approaches in the past as opposed to a valuable approach to modern-day healing methods
Land-based Healing: This term is used in academic discourse and refers to the healing process when one connects with nature.
In this video, Elder Harry touches on ceremonies and the history of practicing ceremonies in Canada. In the 1800s-1900s, various ceremonies were banned in Canada. For instance, the Potlach, a gift-giving ceremony used to redistribute wealth and goods in and amongst communities, was banned until 1951. Elder Harry explains how these banned ceremonies would sometimes be practiced in secret and had lingering effects on Indigenous peoples believing their ceremonies must continue to be practiced in secret even as bans were lifted. In addition to banning ceremonies, Elder Harry discusses the concept of blood memory, also known as intergenerational trauma. Note how this concept of blood memory/intergenerational trauma is not new and has been known and understood amongst Indigenous peoples for generations.
Elder Noel Moosak discusses his healing journey and emphasizes that healing is a lifelong process. He discusses the loss of language and ceremonies, which leads to grief amongst communities who can no longer speak to one another in their traditional language or who are afraid to practice ceremonies because of colonialism.
In the above video, Elder Jenny Spyglass and Elder Evylyn Thomas discuss traditional healing approaches. They discuss the connection to land, talking to Elders, and being able to speak their own language as forms of healing.
Elder Ralph Arcand, Elder Elaine Pelletier, Elder Evelyn Thomas, and Elder Noel Moosak talk about grieving the loss of their family members and experiences of death. Notice a similar theme discussed amongst these three Elders: connection to traditional healing methods like attending ceremonies, smudging, prayer, and healing through the land.
Elder Lorna Standingready tells us a story of how she and her family would travel to rain dances. She discusses how wagon trails were made around trees and rivers so as not to disturb the natural ecosystems and to have respect for the land. She also talks about the importance of traditional teachings and how we can apply these teachings to our own experiences and work.
What were some common themes/topics you noticed from the videos? Why do you think these topics kept coming up?
What were some key differences that were brought up between Western healing methods and Indigenous healing methods?
How can you incorporate Indigenous healing methods (when appropriate) in your agency?
Learning Module 5
The Sacred Teaching of Tapahteyimisowin (Humility) means to be humble and not brag or boast to others who are struggling when you are not. Be humble to yourself and use your best judgment. Be humble to others and do not be unkind to family, friends, and neighbours.
We hope you apply aspects of the Seven Sacred Teachings in your work because each teaching provides helpful advice to live by. Recall that colonization has impacted Indigenous peoples on an economic, political, and legal level and contributes to systemic racism and discrimination experienced by Indigenous peoples today. You, as an agency, must do the work to break down these systems of racism, discrimination, and prejudice by educating yourself on colonization in Canada and evaluating the barriers that your agency may have for Indigenous peoples.
Remember that utilizing two-eyed seeing in your work will allow you to combine a Western and traditional Indigenous knowledge approach to benefit Indigenous peoples to whom you provide support. For instance, asking an Elder for help, and advice, being on staff, and sitting in meetings with clients are good ways to incorporate Indigenous knowledge in your workplace. Including Indigenous artwork, music, greetings, smudging, the medicine wheel, and sharing circles creates a welcoming environment. Recall the stories and teachings that Elder’s from Treaty 4 and Treaty 6 shared on topics such as MMIWG2S, culture and language, healing, and the importance of land as these stories and teachings are an honour to listen to and learn about.
Thank you for taking the time to learn with us.