Indigenous Perspectives & Social Work Series: Part 1 – Our Shared Past and Future



good afternoon my name is Fred felts and I'm the executive director of the Canadian Association of Social Workers I have the honor today of welcome welcome welcoming you to the first of two webcasts on indigenous perspectives and social work it's a series that is a collaboration between the Manitoba College of social workers and the Canadian Association of Social Workers in celebration of national Social Work month today we have over 430 social workers registered for today's webinar and we're honored to have Cara Moss a registered social worker therapist trainer and community volunteer to present to us today in terms of process for the webinar today the first half of the webcast approximately 25 to 30 minutes will be a presentation by Cara followed by a half hour question-and-answer period that I will moderate during the presentation I really urge you to type in any questions that you have and those questions will be asked again after the presentation is done after 25 or 30 minutes of her presentation we'll get to the Q&A so if you have a question during please type it in and we'll try to get to it during the question-and-answer period just also a note for those that were looking back to come back to this at some point the recording of this of today's webinar as well as the PowerPoint will be linked shortly after the presentation to the CSW website so now without any further wait or a do it is my distinct pleasure and honor to welcome Cara Moss to present to us today and here you go take it away Cara hey good morning thank you to everyone including the Manitoba College of Social Work and consultant for helping compile information and supporting support for the webinar we'll just begin by starting with an overview the goal of the webinar is to promote discussion and encourage ongoing learning I hope this brief webinar encourages Canadian social workers to learn more and contribute to the conversations if you haven't yet done so read honoring the Truth and Reconciliation for the future this in the final report of the Truth and Reconciliation Commission of Canada it's a good place to start so today we'll be covering the following topics contact and its consequences 500 years of shared history diversity of indigenous peoples in Canada historical role of colonization policies of assimilation and cultural genocide why people are traumatized ways in which trauma are expressed and engagement I'm going to briefly go over a bit of history in order to provide some context Europeans began trading in and settling in North America in the 1400s the first permanent European settlement was in 1534 colony of New France this colony like the other settlements was dependent upon the local indigenous people for survival at the time of contact it is estimated that there were over two million indigenous peoples living within thousands of different nations and now what is called Canada prior to the European context there was vibrant complex and organized society in North America diversity there are more than 600 First Nation communities over 50 Inuit communities and many made communities nearly 1.5 Canadians identify as being of indigenous heritage based on the 2011 consensus indigenous people are highly diverse for example some people live a remote indigenous communities while others live in urban settings indigenous people follow a variety of spiritual practices this includes traditional Christian other faiths some indigenous people do not identify with spiritual practices at all in Manitoba there are 63 indigenous communities 5 distinct languages spoken which are Cree hoji Cree Dakota and Denny it's important for us to remember the diversity of people and to ask questions in order to provide the best possible service now we're going to get into Canada's Aboriginal policies we need to understand our history helps us understand how we got to where we are now in the next slides we're going to learn more about the culture at both the Indian Act and Candice policy of cultural genocide for over a century the Canadian the central goal of Canada zappers and policies were to eliminate Aboriginal government ignore Aboriginal rights terminate treaties and through a process of assimilation cause Aboriginal peoples to cease to exist a distinct legal social cultural religious and racial entities in Canada colonization with here I'm going to talking about the 21 the 21 restrictions imposed at some point by the Indian Act on it Indian Act in its 140 years of existence the Indian Act denied women's status introduced residential schools created reserves renamed individuals and European names restricted first nations from leaving reserves without permission from an Indian agent a two-week pass for Edward yankin Lincoln kook from the Saskatchewan archive board this is one of the few remaining passes found in Canadian archives and it's proof of the past system implemented in 1885 the policy controlled the movement of First Nation peoples off reserve in an active enfranchisement of any First Nations admitted to university it could export export create portions of reserve for roads railways and other public works as well as move an entire reserve away from the municipality if it was deemed expedient it could lease out uncultivated reserve lands to First Mate to non First Nations if the new lease holder would use it for farming or pasture or it forbid First Nations from forming political organizations that forbid any one First Nations or non First Nations from soliciting funds for First Nations legal claims without special license from the superintendent general it also forbid First Nations to pursue land claims prohibited sales of alcohol to First Nations prohibited ammunition sale of ammunition to First Nation prohibited pool halls and from allowing First Nation entrance it imposed ban council systems forbid First Nations from speaking the native language practicing their traditional religion it also forbid First Nations from appearing any public dance show exhibition Stampede or pageant wearing traditional regalia declaring potluck potlatch and other cultural ceremonies illegally denied First Nations right to vote great permit system to control First Nations ability to produce a farm Korea under the British rule for the purpose of subjugating ones race Aboriginal peoples major amendments were made to the act in 1951 and in 1985 in the 1951 amendment the banning of dances ceremonies and the pursuit of claims against the government were removed in the 1985 bill C 31 was introduced for more information on this bill please see the indian act and women's status discrimination via bill c 31 and bill c three other ways the Canadian government attempted to impose its policies include create creation and maintenance of reserves forced relocation of indigenous communities to reserves some located on marginal land in remote locations the Indian agent which we already spoke about and banning cultural and spiritual practice which already mentioned colonization we still live in the profound effect of this targeting of children the Harper government may have been the harper government apology may have been helpful for some however as justice murray Sinclair said we conciliation is about forging and maintaining respectful relationships there are no shortcuts we're going to talk to you a little bit about the 60 scoop thousands of indigenous social indigenous children were taken from the families in place with non-indigenous foster or adoptive families social workers played an important role seen as social workers we need to be cognizant of the historical role that we play when working with people today the impact of the 60 scoop is still very present last month the Ontario government ruled in favor of the group action law suit by Ontario 60 scoop survivors although indigenous affair Minister Carolyn Bennett said the government would not appeal the government did not agree to the 1.3 million in damages the impact of cultural policy and cultural genocide in the next few slides we'll be discussing the experience of intergenerational trauma generation repeats breach of parent-child and family attachment generation of loss of language identity self-esteem belonging cultures made up of espouse believes values and assumptions that are held by society however how the individual perceives or practices their culture is also very individualistic and subjective a person's culture helps determine the way of thinking their ability to adapt to the world around them and how they interact with others ultra provides beliefs about the way things are it helps us believe that it helps us describe and understand reality in a particular way culture also provides guides to appropriate actions it tells us the way that we ought to behave or act in a particular situation this lends itself to be in congruence in challenging weather attachment theory is found a lot of touch Minh spoken due to colonization as discussed earlier in other slides prior to the European contact the indigenous nation of North America were complex organized self-governing nations the loss of autonomy and self-government was therefore profound a return to respect and dignity is part of the reconciliation process moving forward again the impact of policy and cultural genocide include loss of land home economic means of supporting family and community loss of government loss of autonomy and adulthood and denies the right to vote intergenerational trauma runs deep and it runs wide during a traumatic event due to an outside force the person feels helpless and powerless in the case of indigenous people and communities it was set government policies that target whole generations most self-destructive behavior exists in order to attempt to cope with the pain from trauma this compulsive coping can be normalized for individuals or communities this can lead to the next generation experience the same pattern of suffering from the same problem we need to always be mindful and understand social works role in creating harm and trauma when working with indigenous people humans manifest these types of international trauma in many ways including remaining in the victim role victimizing sell victimizing others and the journey to healing lateral violence is internalized oppression and racism shaming humiliating damaging belittling and sometimes violent behavior directed towards a member of a group by others of the same group a learned behavior allows oppressed and vulnerable people to feel more powerful by turning their anger against each other even though these policies aren't in place right now they affect colony colonies and other generations the breakdown of indigenous societies become an epidemic as people begin to internalize the oppression and racism Roberts and patterns can be repeated unconsciously some indigenous peoples experience and/or participate and lateral violence as part of this pattern symptoms of violence and can include gossip put-down competition family feud and gain words do often we have an over-representation and systemic oppression The Wire indigenous peoples over-represented in so many negative statistics such as Dale populations children and care suicide addiction health problems such as tuberculosis and diabetes this is a big topic that warrants a lot more discussion at the root is trauma and intonation intergenerational trauma and social injustice many public policies have had a detrimental effect on indigenous peoples attachments were broken and sometimes never reformed many of those children are now adults and many have not had the opportunity to heal from their experience the cycle of broken attachment continues as he's added up often sever struggle often struggle to form attachments to their children because they had never had a successful secure attachment that was maintained from childhood to adulthood various attachment models are culturally appropriate and research shows that attachment formation is not culturally bound by specific culture but it is formed in the same way regardless of culture so this brings us to reconciliation what can Canadian social workers who were settlers descendents of social workers do there are many ways to affect positive change we'll be touching on a few based on our code of ethics this is this year on Canada's 150th anniversary we focus on taking action to create positive change again a quote here states true reconciliation is to remember and change reconciliation acknowledges the truth of the past recognizes our interdependence and our need for peaceful coexistence we need to find ways to incorporate all six of our value all six our social work values in the reconciliation process there are very there are a few examples Social Work can pursue social justice in micro meso or macro ways we can advocate for individual clients for organizational change or change in our country's policies and laws as social we can break it down into four categories which could include personal work relational work support of work and teaching if we're to talk about personal work we could this could consist of understanding who we are as social workers where we come from and how our impact how this impacts our your decisions and ways of practicing using the awareness to make conscious anti-oppressive choices taking responsibility for our role in any oppressive process we've been involved with finding social work employment that fits with our own personal values in order to ensure we are practicing social work values that we honor an example of relational work could be things like being in relationship with indigenous communities and people outside of the helping relationship being around indigenous communities and developing genuine relationships forging friendships and staying in dialogue with indigenous people regarding our work and supportive work example could be as simple as supporting the work of indigenous nations groups and communities by attending a community action group that they're involved with teaching we can ensure we invite indigenous knowledge keepers to share indigenous knowledge each people we work with to address structural change and call colonial barriers and problems it can also mean educating and being patient with our non-indigenous colleagues to ensure we are being inclusive and to eliminate any lateral violence we need to start finding ways being part of changes starts with ourselves social workers need to learn about the people and communities they serve in order to provide the most competent service possible by becoming knowledgeable we are showing our respect for the people we serve reconciliation is respect for inherent dignity and worth of person respect the diversity among individuals in Canadian society in the right of individuals to their unique belief consistent with the rights of others competent in social and professional practice social workers strive to maintain increase their professional knowledge and skill in the next webinar we're going to talk more about perhaps the four categories I mentioned of how we can how we can focus on our own personal work our relational work or to work or teaching work hopefully we can have discussions of other ways that we can work alongside with indigenous communities and indigenous peoples that were serving next webinar again we're going to encourage ongoing discussions to learn about our shared history of colonization to examine colonization from our social work lens and to discuss where we are today as a consequence of colonization perfect thank you very much I think that brings us to the question of the answer segment of today again thank you very much Kara I appreciate the historical overview of the oppression and and of indigenous people in Canada and I think it's very relevant there was a budget yesterday federal government seeking to try to forge a differing path a nation-to-nation path with indigenous peoples in Canada and I think with the Truth and Reconciliation commissions report and a couple years ago and everyone looking forward to how we can better support and how we can change the relationship with the first people of Canada I think is very timely to have this discussion today for those that are on the line if if you do have your questions I urge right now for you to type them in and there are a few notes here where people are asking them will the will the notes be available or the PowerPoint be available yes the recording of this this webinar will be will be made available on the CSW website as well as the PowerPoint itself so without further I think we'll go into into a few questions I think the first one here is sometimes I feel overwhelmed by the to trauma that my clients who are indigenous are facing how how can I be helpful again I touch on that a little bit I would like I think about where you believe you'll have the most impact what kind of work you're doing if that's again micro mezzo how can you have the best impact with the people you're working with what kind of social work do you practice what are your skills would you have the most impact advocating for individual client who is indigenous or maybe you would have the most impact developing or improving policies in your large organization you might have the most impact either again it depends where you're working and who you're working with and I would just say also just to walk alongside the client that that are facing so much traumatic you know sometimes it says wellness that leads into the next question here is that how can I incorporate indigenous values into my practice it's always helpful to start with ourselves it helps to strive to be aware of ourselves as much as possible making under understanding our shared history a priority is a good start ask as much questions of the person we're working with as possible I would encourage again to read the Truth and Reconciliation report if you haven't done so because that is a really good overview a thorough increasing understanding and knowledge social workers confidence level increases whether their work with individual clients who are indigenous or their work in developing policies or services that impact and digis people's people that want to feel judged so always include the client who is who are indigenous if we're serving indigenous clients is important to strive to be a safe person and to approach our practice with humility and understanding again we'll be talking more about this in our next webinar so I guess the body right you thank you very much um there are a number of questions coming in so I'm just going to move on to this one I think it's very very clear it's what does reconciliation mean to you well I always like to quote from justice Marie Sinclair it said so well reconciliation is about forging and maintaining respectful relationships there are no shortcuts I also believe it requires a great deal of personal transformation on intellectual and a spiritual and emotional basis so again it would start with us and we need to be cognizance of where were sitting and how we can best serve the person that we're trying to work with excellent here's a question to hear do you have a recommendation of good cultural safety training for staff it may be some of these questions might be able to take in in apply to a next webinar and bring those quite and bring some resources too I know often these are kind of not out of the blue but may not reflect fully that presentation but if you have any recommendations of cultural safety training for staff that would that's the question that was put out well I don't know I can't think of a training specifically right now but I would say when we're trying to work on cultural safety we'd like to find the elder in our community and try and be an inclusive as possible and try and flush out some hard questions prior to going into the training so we can have like people aren't feeling on the spot perhaps or experiencing lateral violence you know they don't want to talk about it so I would have some of these staged prior to and just include them in and the presentation you referred that in your presentation to lateral violence and I think then this next question here is have I think for yourself have you experienced a lot of lateral violence and what did you do about it yes unfortunately I have experienced a lot of violence it is quite hurtful but I also found really helpful to debrief with colleagues and we can acknowledge that lateral violence is hurtful and also the roots of experience and oppression again what I found was experiencing this myself when I began talking with people I wasn't the only one who was experiencing it and then there was some dialogue with colleagues and stuff like that but because I have experience I mean I make a point of being very cognizant of it and trying to bring it to wherever I'm working or with the people I'm working with and trying to practice and promote lateral empathy that's where we're practicing level amplitude work empathy story we are acting in a positive and helpful way in our community being of a support and service to those who need it so again just having dialogue about it because the more I talked about at the Marne finding even people maybe they're just hearing this go on and they're realizing that even though they're just listening to people put down other people you know say derogatory things to their colleagues or whatever who are of the same race they they they're realizing that just by listening to it you know what can they do to to intervene and to try and create more knowledge around it and I think it's start thank you guys thank you for your courage for to present for us to this today I think it's a knowledge that we very much need and need the context and need the knowledge transferred and passed down this question I think is fairly similar to one just asked but I may give you some opportunity to expand on your answer is there a way to support an individual indigenous person with their trauma if they do not believe the negative experiences of their group of indigenous personal persons affects them even if you have a feeling it may I think it probably is referring to the internalized oppression that you spoke about in your in your presentation and if someone's not seeing with themselves or doesn't feel that they're that the negative experiences are affecting them oh sure I work in various different communities up north and I do a lot of private practice of therapy and actually I do it's an organically it kind of happens when you're sitting with somebody sometimes we just start to have dialogue and something will I'll just start talking about the various ways that colonization has occurred perhaps in their community because I work with some communities that have been displaced themselves so when I bring that up they start to really explore and have conversations about perhaps you know it did affect them in a negative way more than they thought and then they're able to talk about situations and scenarios so then I would help them put that into a positive framework or in a framework that acknowledges their hurt or their um unresolved trauma that they're not really described as trauma so then we just kind of go from there and we do it in a safe manner and and again you judge that when you're working with clients of how how how far you can explore this with them without causing further damage so we need to be very cognizant of what our role is in not recreating or retraumatization somebody when talking about trauma and intergenerational trauma I think that leads very much well into this next question are there any practice techniques or tools that best fit with the pursuit of reconciliation sorry can you repeat the question yeah yeah no worries and I know it's very difficult for the audience that because it comes some of the questions come from way or not way out there but you're not you might not have the tools and such in front of a person so we will also take notes for next webinar so that some of these things we might be able to fill in but are there any practices or techniques oh sorry practice techniques or tools the best fit with the pursuit of reconciliation I would say relationships have a pattern of energy and energy flows through sharing experiences and short storytelling and narrative the narrative approach works well something it depends with them you know I work with a lot of elders and communities who have been actually there when you know the displacement was happening or they're older like older older like in their eighties or so they've experienced a lot of this firsthand and and they enjoy just the narrative approach and being able to tell their story and what the feedback is when we take that approach as they just enjoy being heard and listened they say they know they can't change some stuff but just perhaps a narrative along with some other storytelling and the other thing another type of therapy is acceptance therapy go to work all on Jay pending on where that finds that pattern I really like that I'd like to play a little bit more off of that and hopefully we'll find a question in here as we go along next one I think might be more of a comment but I think it's worthy of bringing out is a social worker is often very challenging to present to president present change to honor reconciliation when officials in brackets government included continue to represent the values of genocide of the indigenous culture many family services and follow prejudice follow prejudice systems I think it's more of a statement but I think it leads into the next question which would be what can we do to help indigenous communities that are at a very high risk well there's been an increasing media attention about the boat you know Cree Lake the suicides shallow Marsh motto of First Nations these communities are trying to cope with the devastation of lack of resources and infrastructure so perhaps you can support by assisting the communities to build resources that identify as needed we can also be supported by assisting with training of community members to develop capacity that they've identified as neat as as a need so training training for the natural leaders of the community helped build their capacity so they can help build the younger generation and also have forms with the youth and ask them what they'd like to see happen in their community okay this question again might be one that we might want to take note of for the next webinar when we're discussing the consequences of colonization and maybe it is as I'm an evaluator for a social service agency is there a best practice to a document on how to collect data and/or do research that is inclusive and of indigenous people well what that's actually very interesting that I was at a seminar recently and there was talks about how social workers sometimes collect their data and how sometimes we need to be very cognizant of how we write about are the clients that we're working with because sometimes our language can be again oppressive and if we're documenting about clients and stuff like that we want to be sure to be doing in a positive light rather than rather than re-read colonizing and putting negative spin on stuff and unfortunately sometimes at government we need to sometimes the way things are structured again need to sometimes frame things in a certain way but as social workers we need to make sure I was trying to be uplifting and respectful of the people were serving so a lot of it is in language in what language we're using not sure if that's answering the question or yeah I think I think it is at a certain extent I think we'll take note of these and I think as we move into the next webinar maybe looking at if there are specific tools but it is very difficult because specific tools might work in certain circumstances but with one population but not necessarily with a different population and I think this that moves into into this next question because I think there are so many different nations of first stations across Canada and this one question here kind of lends itself to understanding reconciliation a little better and and having open and honest conversation and so the question is the the term Aboriginal was changed to indigenous was done as a reflection towards moving as a reflection towards moving forward and reconciliation and I think the term and the use of differing differing names to refer to indigenous populations I think that's kind of the crutch of her other question of how we refer to and again I would think it look you said it talks about the difference there's so many different nations and how people like to identify themselves to self-identify and language is always evolving so it's always good to keep that in mind and again it's about how someone wants to self-identify and so you're saying really when you're working with it could be a indigenous population in British Columbia or in Ontario really how people self-identify yeah it's how you would say people's best and best practice and Senate in the sense of working with that population yeah again that's you know we want to start out where the poor their persons at and and and follow their lead because we're not the experts of social workers I believe the clients are so we need to just drop the idea that Social Work social workers are the expert and let's remember the clients expert in their own lives so we need to increase the understanding of our own privilege perhaps even as even if we are indigenous social workers we still have sometimes privilege because we have a degree or work in a different with you know power comes into play there so that possibly could be a topic in our next summit webinar is about how power and just being indigenous social worker being an you know what kind of power each person holds I think that's a really good question leading into and good answer leading into the next question someone has about privilege and basically how do you suggest I do smile arm reduce the harm in the helping relationship and I think they're alluding to the understanding of privilege right so we'd want to work alongside that the person or advocate help advocate for whatever if we're working for an organization we'd help advocate and find out what what their goals are and what their mission is and how to best get that and we like to talk with the client whether that's organization or whether that's on an individual level so it's kind of brought that the question but we want to support decolonization and restructuring process of anyone that we're working with whether that young people organization or like I said depending on what form you're working micro meso and macro yeah I think this question is along the same lines as I might give you an opportunity to expand a bit a bit more on the previous answer is owned as a non indigenous social worker other than being aware of privilege and power how do I support indigenous people one on one and what role on I play oh well once again I would I would if I was not indigenous I would Vermont from I would talk about our own privilege with the client and I would also ask them you know how they feel about me being non-indigenous just talk about that and try and align yourself at the client so they know that they are expert in their own lives and clear get it out of the way first thing so that sometimes I have pretty you may think I have privilege or just talk about like the elephant in the room what could not be said so they feel like you've you're aware of that perhaps you have privilege because of your non-indigenous this one takes it in a little different direction and I'm glad you're on the hot seat today and not me kara I know it's a difficult moving from one subject and the other and organizing your thoughts that way so it's very much appreciate it and know the audience appreciates it as well how do you suggest bringing more information about reconciliations a reconciliation to systems that are systematically oppressive such as the justice system like farter is working within the justice system how I would begin to I think I think it's probably looking out within and probably outside the way that it's worded it appears to me that it would be an individual looking at if if the justice system is systematically oppressive how can I work to to have it be less oppressive oh I would start out with engaging with self-examination and dialogue with with ourselves and everything start with ourselves and to be more aware bring more awareness of the organization and those working within the organization and training for people who are working in those systems and I believe it all starts with just having like gentle conversations with people who you think might not be might not be acknowledging or believing that they're working in the press system sometimes talking about the issue at hand like whether it's he start out as a bigger conversation talking about the colonization that happened in the country and bringing it down to how is that empower we being affected how are we in how are we contributing to this while we're working in the justice system just asking a question to the large group of people to have a brainstorm so it's not non non-threatening this one again is coming at a different but I think it fits into what you would a question you'd like in that some what are your thoughts on educating indigenous youth about our shared history when they're in midst of dealing with their development developmental trial trauma and engaging in high-risk behaviors they may not have an awareness that Mena and may not have an awareness of their cultural history I'll say that again because I think it's a very poignant question what are your thoughts on educating indigenous youth about our shared history when they are in the midst of dealing with their developmental trauma and engaging high-risk behaviors and may not have an awareness of their cultural history well I think it's important to and I know this the education systems are introducing so that's a big question because the education systems are implementing education of the history of Canada and the oppression and the colonisation that's happened but the second part of the question talks about something about it's a little more delicate because if we're talking about you're saying youth who are parents in intergenerational trauma that might not be experienced they might not know their experiences again so it would be like the same question that was asked previously that we would go into teaching people of how to address or maybe how just educate them that this perhaps happened and perhaps they were part of it or and provide the opportunity to be around ceremony and culture and just introduce some stuff that they maybe not haven't been aware of before I'd be careful if they're if they're experiencing trauma and stuff like that so that's a whole different level of the question so that's why ya know if I'm answering the question are you like and I think this is will be a difficult one for for you to answer because it's hard to speak for the profession but how is the profession working with the Truth and Reconciliation recommendations so I think it's be kind of difficult for you to answer you can have your take and that it may be something I might be addressed as well a bit maybe you could address that for now and then we can write that question down and we can have more of that in the in the presentation for next time but like I said I think we're inviting the whole profession as a whole to participate in webinars like this so we can all get together and have ideas going forward because that is the big question that we talked about starters talked about in this webinar was how we're going to have ongoing discussions and exam and how we're going to have worked together towards a healing feeling with people were serving as a profession as a whole because social work as it was mentioned in here briefly is that in different various forms of it like you talked about the social justice perhaps child welfare those are mandated services that unfortunately there is oppression or there is you know some stuff going on there that people that work in those systems need to be aware of so we're not doing the damage so is it – and I think we're having on sorry I didn't realize I didn't realize you would finish my apologies so no I'm just saying that's why we're trying to have conversations like this as a profession as a whole so yeah I think you're correct the Truth and Reconciliation the recommendations in that report are very powerful and I think each province and territory and on the national level are having a reflection on how you can move forward and reconciliation is something that an ongoing dialogue on that and moving moving not to replicate and to provide opportunities like this where there are a lot of social workers that never never went through in their in their classes in their schooling never never took on any aspect of the oppression of indigenous populations and and it's becoming poor to some of the some of the education across Canada and as we develop and become more core to the survey to in education and in ongoing education is something like we're doing today hopefully we begin to reduce and not replicate the the trauma from generation to generation the next question I have here actually was a few people that have checked in again asking about the recording of the webinar and yes the recording of the webinar and the PowerPoint will be downloaded will be on our website and says that link to the TRC recommendations they'd like that in the same place as well and I think we can actually upload a link to TRC recommendations as well so we'll do all of that in the sense after this after this presentation is complete and just as a housekeeping note for those on the call if you're here for 45 minutes or more on the on the call at the end of the presentation there's a yellow icon at the right rightmost bottom of your presentation window you should be able to click that and get a certificate of attendance for today if it isn't available immediately you can come back in and login a few hours later and it should be made available for you there so the next question on what can social workers do to reduce or eliminate the income gap between Aboriginal and non-aboriginal peoples that's a big question the income gap yeah was that I went that I think a little little difficult to answer and oh quite certain I can move on to the next if it's not within the purview of this this this webinar I don't want to answer for you because it's certainly not my place to do so I will let's see is a few people asking and saying you know there really this is really complex and important understanding for social worker and I really appreciate the presenters attention and knowledge in addressing some of these issues and someone's asking response to income that gap would be a social enterprise so it's good to see that we have an engaged engaged here for social workers that are providing answers when we're not wondering we're not quick to answer the question itself many of my clients are receiving traditional healing in their community at the same time they are seeing me please comment on the blending of traditional healing and Social Work practice methods I think that's really I think that's really really good for rhythm doing that and often that's a compliment to them seeing you as well as seeing their their the traditional whatever kind of healing they're getting the grassroots healing they're getting or perhaps from the elder I'm not sure what it is but if they're still continuing to see you as well as both they're obviously getting benefit and it's it's a compliment so any any kind of help they're reaching out for again they're motivated to to some healing so they're getting something from it excellent this might be again for a for the next presentation just a side note time to gather information but you may have it already I would like to I like your comment about oppression and mandated services such as child protection and probation any resources available to begin the conversation about policy changes what was the question so question is that it the individual liked your comment about oppression and mandated services such as child protection and probation looking at any services are sorry are there any resources available to begin the conversation about policy changes so again someone looking for some resources maybe I think on the looking to trying to change the macro and the system change that's something we can prepare for the next time for sure to have a more in-depth answer because it's a very good question so and again it would depend on you know where you're working okay so how would you best I don't really know if I can answer that because I don't know if they're working with individual well that's that's fair enough it's there's a lot of questions coming at you and a lot of resources being requested and you can't prepare for everything in this one it's just good that we can note and hopefully incorporate some in our in our second our second webinar that we'll be running April 10th at 1:00 p.m. Eastern Standard Time so the next question is what is the most important thing for a cellular social worker to remember or keep in mind in their practice working with an indigenous client I think we've kind of covered this but it might give you an opportunity to throw in some more I would just say a respect that you know of knowledge that they are the expert in their own culture and you know I would say be curious and ask a lot of questions so they can share what they know and we were said prosity and talked about perhaps their what they're looking for does it be prepared to learn from the from the client mmm yeah I did there's a few comments in here so I think I'll bring forward the comments I've been focusing on questions but I'll bring out some of the comments and it's just I think individuals perspectives and that just letting wanting the group know we lose our matey status when moving from province to province province to province said that geography races our heritage which is a very very good point and there's a this is a really complex important understanding for social worker and I really appreciate the presenters attention and knowledge in addressing some of the issues there here's a here's a question I think that one of the final final questions what we'll ask for today and there continues to be an over representation of indigenous children growing up in government care how might we as social workers work together with indigenous communities to change the statistic I would say we try to develop some resources in the community like to build capacity such as food banks develop healthy networks like volunteering help like we talked about advocating helping the community leader of their already natural leader in the community to help them to be able to advocate for more supports like such as housing family resources develop resources within a community and to help them not feel so alone to help them advocate with different government officials and stuff like that I would say okay perfect and I'll only fire I think one or two more questions at you and then we'll wrap it up for today and again thank you very much for your time when people's knowledge about the world around them is discredited they're incapable understanding outside forces that shape them as a frontline worker are their approaches and what is yours other approaches for I think I think it's the individual looking at approaches I think for you for individuals that may be in the community that don't recognize don't understand or refuse to accept the indigenous experience and your experience especially when it comes to lateral violence so I think those that maybe don't necessarily see a problem with with the residential schools or with the intergenerational trauma of into January of residential schools to the 60 scoop and some would argue a continuation with the imagined number of indigenous children and care at this point in history so for those that aren't understanding and actually seek to discredit history how was in your practice I think due consciousness raised with those individuals that may be your clients that aren't are refusing to accept history or your trauma itself yeah and I guess you are already you just touched on the word I was thinking of as consciousness-raising to structurally show clients they are not to blame for what has happened to them but it's not there there so you know again not blaming the victim and just trying to help them get through that and maybe you know those people that aren't going to understand help them because not that's another teaching moment to help a client is that not everyone's going to agree with them not it was going to like them right we still have to go on and build that capacity help them build that capacity that some people are going to like us some people I like what I have to say on this webinar but you know I can go ahead and manage my life right where those are the kind of things that we're trying to develop in therapeutic relationships that we're okay on our own and you know just to have that self self-efficacy noclipping develop that okay now there's be the last question of today and I think I think you'll have some good answer for it do you have any suggestions for social workers working with a number of family members dealing with intergenerational trauma and I think you alluded to doing some of your work in the north and different communities and I think if you can share some of your your knowledge and your experience in this regard it would be appreciated like there's various things you can do you can just do family group conferencing you can do you know depending on the family and how they're open what they're open to if they have experienced that intergenerational trauma I guess starting you know lots of not thinking that they're to blame that this happened and this is why maybe a lot of times when I talk about attachment with time they realized they didn't realize that you know attachment was part of it and they start seeing it how it's impacting them and their children going forward so they look at their own upbringing in they're able when they're able to make the connections it helps them go forward and they have something to go on so whatever is going to help the client engage and understand if something doesn't work when you try a different approach so a lot of times it depends on the situation if someone's having struggles with you know parenting or wondering why they're disconnected that I do attachment or if someone's talking about addictions we talk about various you know coping mechanisms that maybe it's a response because substance abuse is sometimes a traumatic response to things that have happened to them and it's you know it's again not in that one slide it talks about all the different things that are overrepresentation addictions is one of them so depends on what's clients struggling with well again I thank you Cara today for the courage to to take on the subject consciousness raised to support the dialogue moving forward I think it is indigenous perspectives in social work we need to be grounded in this as we move forward as a profession both as individuals and the structure level advocating on the national level and I thank you for taking the time today and and prepping for this and I know it is very difficult doing the Q&A section where questions are coming from very very differing perspectives I'm very much looking forward to the next webinar when you're encouraged the ongoing discussion learning about the shared history of colonization and discuss the consequences of colonization and I think we'll take some of the learning from from this webinar maybe some of the questions and maybe provide whether it be a resource sheet or something along those lines I don't want to preempt your development of the next one but I think this webinar will certainly inform and hopefully if we didn't get to your question today that we might be able to get to your question in the in the next webinar again this this webinar was a what presented by the amount of Tobel college and social workers and the canadian association of social workers in celebration of national social work month again kara thank you for your time our next webinar is April 10th at 1 p.m. Eastern if you have not yet signed up please do so and there is a short survey that on our website if you want to provide feedback and you can in that provide maybe some direction or suggestions for the future of webinars especially webinars that you may want from the indigenous perspective and social work so again thank you very much and finally the PowerPoint itself again just for those that may be tapping in late PowerPoint the presentation the recording of the presentation and a link to the TRC recommendations will be on the CSW website under continuing education shortly after this and again if you were on this more than 45 minutes at the bottom right of your screen is a yellow icon click that and you should be able to download the certificate of attendance for your continuing education credits and if not log back in in a few hours and it should be there for you Thank You Kara and until next time everyone have a great rest of your National Social Work month take care

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