ACCESS TO RECOVERYACCESS TO RECOVERYANIISHNAABEK HEALING ANIISHNAABEK HEALING

CIRCLECIRCLEUnderstanding Our Journey Understanding Our Journey

Linda Woods, MSWLinda Woods, MSW

Personal InformationPersonal Information Grand Traverse Band of Ottawa & Chippewas tribal Grand Traverse Band of Ottawa & Chippewas tribal

member, Peshawbestown member, Peshawbestown Began SA field in the mid 70’s – Native American Began SA field in the mid 70’s – Native American

program in San Jose, CAprogram in San Jose, CA Volunteer working with alcoholics when not working Volunteer working with alcoholics when not working

in the field (jail meetings, prison, etc)in the field (jail meetings, prison, etc) Graduated MSW - San Jose University 1994Graduated MSW - San Jose University 1994 Worked with SA clients in child welfare, CAWorked with SA clients in child welfare, CA Working with the Anishinaabek for GTB, Inter-Tribal Working with the Anishinaabek for GTB, Inter-Tribal

Council & in 2008 retired from Substance Abuse Council & in 2008 retired from Substance Abuse Director at Little Traverse Bay Bands of Odawa Director at Little Traverse Bay Bands of Odawa Indians – PetoskeyIndians – Petoskey

Tribal Elder, Veteran (U.S.A.F. 1962-66), mother, Tribal Elder, Veteran (U.S.A.F. 1962-66), mother, grandmothergrandmother

PURPOSE – The JourneyPURPOSE – The Journey Understanding the Aniishnaabek journeyUnderstanding the Aniishnaabek journey What happened? Who are we today?What happened? Who are we today? Understanding the importance of our historyUnderstanding the importance of our history What is it like walking in our ‘moccasins’?What is it like walking in our ‘moccasins’? Exploring our cultural journeyExploring our cultural journey Helping your clients embraceHelping your clients embrace who they are todaywho they are today Applying recovery principles Applying recovery principles

Learning ObjectivesLearning Objectives Knowledge & understanding culture of the Knowledge & understanding culture of the

Anishnaabek in Michigan Anishnaabek in Michigan Tribal History – Ojibwe, Odawa, BodawatomiTribal History – Ojibwe, Odawa, Bodawatomi Clan System Clan System Impact of Historical TraumaImpact of Historical Trauma Boarding Schools Boarding Schools Loss of CultureLoss of Culture Culture for Solutions: Medicine Wheel, Seven Culture for Solutions: Medicine Wheel, Seven

Grandfather/Grandmother Teachings, Sacred Plants & Grandfather/Grandmother Teachings, Sacred Plants & MedicinesMedicines

Recovery Concepts for Native Americans Recovery Concepts for Native Americans

You will also learn :You will also learn :

Laughter is healingLaughter is healing

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

We have learned to laugh at ourselvesWe have learned to laugh at ourselves

JokesJokesYou know it's time to lose weight when:You know it's time to lose weight when:

*  You can't see your moccasin strings anymore*  You can't see your moccasin strings anymore*  You can't fit your choker, because you no longer *  You can't fit your choker, because you no longer have a neckhave a neck*  The car naturally tilts downward on the side you *  The car naturally tilts downward on the side you always ride onalways ride on

*  You have to "lift" your stomach to show off your *  You have to "lift" your stomach to show off your new beaded belt bucklenew beaded belt buckle

rez (reservation) dawgs

How can you spot the difference between a regular canine and a Rez dog?Throw each one in the oven at 400 degrees for 20 minutes. The regular canine should come out tender and moist. The Rez dog will come outwith a towel wrapped around his waistsaying, "Dang that was a good sweat!"

Pre-ContactPre-Contact ““There was a time long ago when our There was a time long ago when our

people believed that all of creation was people believed that all of creation was sacred and we were one” sacred and we were one”

2 million indigenous people lived on ‘Turtle 2 million indigenous people lived on ‘Turtle Island’ long before Europeans came to this Island’ long before Europeans came to this landland

““Indian” refers to what Columbus called the Indian” refers to what Columbus called the Native people, Native people, IndiosIndios thinking he was in the thinking he was in the East IndiesEast Indies

Pre-ContactPre-Contact Native people identified themselves based Native people identified themselves based

on their connection to their families, clan or on their connection to their families, clan or tribetribe

Basic understanding of plant-based Basic understanding of plant-based medicines – western: less than 10 plant medicines – western: less than 10 plant based drugs; tribal people used more than based drugs; tribal people used more than 170 plant-based medicines170 plant-based medicines

Philosophy of oneness with all of creationPhilosophy of oneness with all of creation No ‘abuse’ of plants – respected – No ‘abuse’ of plants – respected –

minimized use of alcohol to ceremonial minimized use of alcohol to ceremonial purposespurposes

Early Days Post ContactEarly Days Post Contact1515thth – 18 – 18thth Century Century

English, French, Dutch, Swedish, Spanish, English, French, Dutch, Swedish, Spanish, Russians –East, South, North, WestRussians –East, South, North, West

Initial introduction of alcohol throughoutInitial introduction of alcohol throughout Initial response to alcohol was rather Initial response to alcohol was rather

‘benign’ - Rejection of alcohol‘benign’ - Rejection of alcohol Change in patterns of drinking beganChange in patterns of drinking began to emergeto emerge

TecumsehTecumseh

““Touch not the poisonousTouch not the poisonous

firewater that makes wisefirewater that makes wise

men turn to fools and robsmen turn to fools and robs

the spirit of its vision.”the spirit of its vision.”

NMEGOS In the words of an Odawa prophet who In the words of an Odawa prophet who

voiced his prayer for our people:voiced his prayer for our people:

“…“….My Children, you may salute the Whites .My Children, you may salute the Whites when you meet them, but must not shake when you meet them, but must not shake hands … you must not drink one drop of hands … you must not drink one drop of whiskey. It is the drink of the evil spirit. It whiskey. It is the drink of the evil spirit. It was not made by me-but by the Americans. was not made by me-but by the Americans. It is poison. Neither are you on any account It is poison. Neither are you on any account to eat bread. It is the food of the Whites.”to eat bread. It is the food of the Whites.”

ANISHNAABEKANISHNAABEK The name, Anishnaabek means The name, Anishnaabek means The Original The Original

People People that is a name given to the three tribes that is a name given to the three tribes who have called this land their homeland for who have called this land their homeland for many centuries before European contact many centuries before European contact

The three tribes are: Ojibwe (Chippewa), The three tribes are: Ojibwe (Chippewa), Odawa (Ottawa), Bodewadmi (Potawatomi) = Odawa (Ottawa), Bodewadmi (Potawatomi) = 12 Federally recognized tribes in Michigan 12 Federally recognized tribes in Michigan todaytoday

share a common language baseshare a common language base Three Fires ConfederacyThree Fires Confederacy

Tribal Contacts:Tribal Contacts:Bay Mills Indian CommunityBay Mills Indian Community12140 W. Lakeshore Dr., Brimley,  MI  4971512140 W. Lakeshore Dr., Brimley,  MI  49715906.248.3241 906.248.3241 www.baymills.orgGrand Traverse Band of Ottawa and Chippewa Grand Traverse Band of Ottawa and Chippewa IndiansIndians2605 N. Bayshore Dr., Suttons Bay,  MI  496822605 N. Bayshore Dr., Suttons Bay,  MI  49682866.534.7750  866.534.7750  www.gtbindians.orgHannahville Indian CommunityHannahville Indian CommunityN-14910 Hannahville B-1 Rd., Wilson,  MI  49896N-14910 Hannahville B-1 Rd., Wilson,  MI  49896906.466.2932  906.466.2932  www.hannahville.net  Keweenaw Bay Indian CommunityKeweenaw Bay Indian Community16429 Beartown Rd., Baraga,  MI  4990816429 Beartown Rd., Baraga,  MI  49908906.353.6623  906.353.6623  www.kbic-nsn.gov

Lac Vieux Desert Band of Lake Superior Lac Vieux Desert Band of Lake Superior Chippewa IndiansChippewa IndiansP.O. Box 249, Watersmeet,  MI  49969 P.O. Box 249, Watersmeet,  MI  49969 906.358.4577  906.358.4577  www.lvdtribal.comLittle Traverse Bay Bands of Odawa IndiansLittle Traverse Bay Bands of Odawa Indians7500 Odawa Circle, Harbor Springs,  MI  497407500 Odawa Circle, Harbor Springs,  MI  49740231.242.1400  231.242.1400  www.ltbbodawa-nsn.govMatch-E-Be-Nash-She (Gun Lake Tribe)Match-E-Be-Nash-She (Gun Lake Tribe)P.O. Box 218, 1743 142P.O. Box 218, 1743 142ndnd Ave., Dorr,  MI  49323 Ave., Dorr,  MI  49323616.681.8830.  616.681.8830.  www.mbpi.orgNottawaseppi Band of Huron PotawatomiNottawaseppi Band of Huron Potawatomi2221 1-1/2 Mile Rd., Fulton,  MI  490522221 1-1/2 Mile Rd., Fulton,  MI  49052269.729.5151  269.729.5151  www.nhbpi.com

Pokagon Band of Potawatomi IndiansPokagon Band of Potawatomi Indians58620 Sink RoadDowagiac, Michigan 49047 269-782-6323 269-782-6323 www.pokagon.comSaginaw Chippewa Indian TribeSaginaw Chippewa Indian Tribe7070 E. Broadway, Mt. Pleasant,  MI  488587070 E. Broadway, Mt. Pleasant,  MI  48858989.775.4000 989.775.4000 www.sagchip.orgSault Ste. Marie Tribe of Chippewa IndiansSault Ste. Marie Tribe of Chippewa Indians523 Ashmun St., Sault Ste. Marie,  MI  49783523 Ashmun St., Sault Ste. Marie,  MI  49783www.saulttribe.comBureau of Indian AffairsBureau of Indian Affairs2845 Ashmun St., Sault Ste. Marie,  MI  497832845 Ashmun St., Sault Ste. Marie,  MI  49783906.632.6809/877-659-5028 906.632.6809/877-659-5028 www.doi.gov

Three Fires ConfederacyThree Fires Confederacy• The three tribes interacted with eachThe three tribes interacted with each

other like members of a family. other like members of a family.

• The Ojibwa was referred to as the "olderThe Ojibwa was referred to as the "older

brother;“ the Odawa was the “middlebrother;“ the Odawa was the “middle

brother” and the Potawatomi was thebrother” and the Potawatomi was the

"younger brother." We are still family to "younger brother." We are still family to

each other today. each other today.

• Together, they formed the Three FiresTogether, they formed the Three Fires

Confederacy, a loose knit alliance thatConfederacy, a loose knit alliance that

promoted their mutual interests.promoted their mutual interests.

• The Ojibwa are the “Keepers of the Faith,“The Ojibwa are the “Keepers of the Faith,“ the Odawa are the “Keepers of the Trade”the Odawa are the “Keepers of the Trade” and the Potawatomi are the “Keepers of theand the Potawatomi are the “Keepers of the Fire.”Fire.”

• There were Three Bundles (medicine): TheThere were Three Bundles (medicine): The OjibwaOjibwa maintain the maintain the Midewin LodgeMidewin Lodge; The; The OdawaOdawa had the had the Shaking LodgeShaking Lodge; ; The The BodéwadmiBodéwadmi have the have the Wabano LodgeWabano Lodge. .

• Fire (boodawaadamFire (boodawaadam), which became the ), which became the basis for their name basis for their name Boodewaadamii (OjibwaBoodewaadamii (Ojibwa spelling) or Bodéwadmispelling) or Bodéwadmi ( (Potawatomi spelling).spelling).

• Using the Using the Midewiwin scrolls, Potawatomi, Potawatomi elder Shup-Shewana dated the formation of elder Shup-Shewana dated the formation of the Council of Three Fires to 796 AD at the Council of Three Fires to 796 AD at Michilimackinac.Michilimackinac.• Though the Three Fires had several meeting Though the Three Fires had several meeting places, places, Michilimackinac  became the preferred  became the preferred meeting place due to its central location. Frommeeting place due to its central location. From this place, the Council met for military andthis place, the Council met for military and political purposes. political purposes. • The Council generally had a peacefulThe Council generally had a peaceful existence with its neighbors. existence with its neighbors. • The Council also used the The Council also used the totem (or clan) (or clan) system as a promotion of trade.system as a promotion of trade.

CLAN SYSTEMCLAN SYSTEM Ojibwe people organized themselves into Ojibwe people organized themselves into

grand families, called dodem or clans. grand families, called dodem or clans. Originally six human beings that came Originally six human beings that came

out of the sea to live among us. These out of the sea to live among us. These six beings, which were Wawaazisii six beings, which were Wawaazisii (Bullhead), Ajejauk (Crane), Makwa (Bullhead), Ajejauk (Crane), Makwa (Bear), Moosance (Little Moose), (Bear), Moosance (Little Moose), Waabizheshi (Marten), and Bineshii Waabizheshi (Marten), and Bineshii (Thunderbird), created the original clans. (Thunderbird), created the original clans. 

CLAN SYSTEMCLAN SYSTEM 20 offshoots of the original clans20 offshoots of the original clans The clan system operated as a form of The clan system operated as a form of

government, a method of organizing government, a method of organizing work, and a way of defining the work, and a way of defining the responsibilities of each community responsibilities of each community member. member.

Working together, the clans attended to Working together, the clans attended to the physical, intellectual, psychological, the physical, intellectual, psychological, and spiritual needs of the community. and spiritual needs of the community. Each was known by its totem (animal Each was known by its totem (animal emblem). emblem).

Characteristics of ClansCharacteristics of Clans

The Bird Clan represented the spiritual The Bird Clan represented the spiritual leaders of the people and gave the nation leaders of the people and gave the nation its vision of well-being and its highest its vision of well-being and its highest development of the spirit. The people of development of the spirit. The people of the Bird Clan were said to possess the the Bird Clan were said to possess the characteristics of the eagle, the head of characteristics of the eagle, the head of their clan, in that they pursued the their clan, in that they pursued the highest elevations of the mind just as the highest elevations of the mind just as the eagle pursues the highest elevations of eagle pursues the highest elevations of the sky.the sky.

Characteristics of ClansCharacteristics of Clans

Crane (Ajejauk) clan members were Crane (Ajejauk) clan members were known for their loud and clear voices and known for their loud and clear voices and recognized as famous speakers. The recognized as famous speakers. The Crane and the Loon Clans were given the Crane and the Loon Clans were given the power of Chieftainship. By working power of Chieftainship. By working together, these two clans gave the together, these two clans gave the people a balanced government with each people a balanced government with each serving as a check on the other.serving as a check on the other.

Characteristics of ClansCharacteristics of Clans

The people of the Fish Clan were the The people of the Fish Clan were the teachers and scholars. They helped teachers and scholars. They helped children develop skills and healthy children develop skills and healthy spirits. spirits.

In the age-old tradition, clan members of In the age-old tradition, clan members of the same clan respectfully acknowledged the same clan respectfully acknowledged each other with the greeting "Aaniin each other with the greeting "Aaniin (hello!) Dodem."(hello!) Dodem."

The PotawatomiThe Potawatomi Approximately four thousand members Approximately four thousand members

lived in southern Wisconsin when the lived in southern Wisconsin when the Europeans arrived, moved around the Europeans arrived, moved around the southern tip of Lake Michigan and settled southern tip of Lake Michigan and settled in northern Indiana and southwestern in northern Indiana and southwestern Michigan in the early seventeenth century. Michigan in the early seventeenth century.

Called "the people of the place of the fire," Called "the people of the place of the fire," the Potawatomi are considered among the Potawatomi are considered among Michigan's earliest farmers, particularly Michigan's earliest farmers, particularly

famed for their medicinal herbal gardensfamed for their medicinal herbal gardens

• Per U.S. government policy many of them were any of them were forcibly relocated to Kansas and Oklahoma by the forcibly relocated to Kansas and Oklahoma by the U.S. military. There is also a small band found in U.S. military. There is also a small band found in Mexico and another band near Bakersfield, Mexico and another band near Bakersfield, California. Another Band of Potawatomi are inCalifornia. Another Band of Potawatomi are inCanada, Walpole Island, near Sarnia.Canada, Walpole Island, near Sarnia.

• Today, in Michigan there are bands of Today, in Michigan there are bands of Pottawatomi located in Shelbyville as thePottawatomi located in Shelbyville as theMatch-e-be-nash-she-wish Band (1999); theMatch-e-be-nash-she-wish Band (1999); theNottawaseppi Huron Band of Potawatomi Nottawaseppi Huron Band of Potawatomi in Fulton; the Pokagon Band of Potawatomi (1994) in Fulton; the Pokagon Band of Potawatomi (1994) in Dowagiac, and the Hannahville Indian in Dowagiac, and the Hannahville Indian Community in Wilson, MI (upper peninsula). Community in Wilson, MI (upper peninsula).

ODAWAODAWA The original homelands are located on The original homelands are located on

Manitoulin Island in present day province in present day province of of Ontario Canada and in the state of Canada and in the state of Michigan, they occupy the western half of , they occupy the western half of the Lower Peninsula. the Lower Peninsula.

The Ottawa people were seasonal The Ottawa people were seasonal wanderers of the land and sailors of the wanderers of the land and sailors of the Great Lakes gathering wild rice, netting Great Lakes gathering wild rice, netting fish, trapping both large and small game, fish, trapping both large and small game, and hunting large game such as moose, and hunting large game such as moose, deer, and caribou.deer, and caribou.

• As keepers of the trade, Ottawa people As keepers of the trade, Ottawa people were great traders and craftsmen. One were great traders and craftsmen. One hallmark of Ottawa life is the birch bark hallmark of Ottawa life is the birch bark canoe. canoe.

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

• They allied with the French against the British They allied with the French against the British and Chief Pontiac led a rebellion against the British and Chief Pontiac led a rebellion against the British at Fort Detroit in 1763at Fort Detroit in 1763.

Today, Ottawas are located: Today, Ottawas are located: • Harbor Springs is the headquarters of the Little Harbor Springs is the headquarters of the Little Traverse Bay Bands of Odawa (1994), serving 21 Traverse Bay Bands of Odawa (1994), serving 21 counties; counties; • Manistee is the headquarters of the Little River Manistee is the headquarters of the Little River Band of Ottawa Indians (1994);Band of Ottawa Indians (1994);• Peshawestown is the headquarters of the Grand Peshawestown is the headquarters of the Grand Traverse Band of Ottawa & Chippewa Indians Traverse Band of Ottawa & Chippewa Indians serving 6 counties (1980);serving 6 counties (1980);• There are other bands in Michigan that are not There are other bands in Michigan that are not as yet “federally recognized” such as the Grand as yet “federally recognized” such as the Grand River Band of Ottawa near Muskegon and the Burt River Band of Ottawa near Muskegon and the Burt Lake Band of Ottawa in Emmet County; Lake Band of Ottawa in Emmet County; • The Ottawa Tribe of OklahomaThe Ottawa Tribe of Oklahoma• Wikwemikong Unceded Indian Reserve on on Manitoulin Island, Wikmemikong, CanadaManitoulin Island, Wikmemikong, Canada

OdawaOdawa

OJIBWA The Ojibwe (also Ojibwa or Ojibway) or The Ojibwe (also Ojibwa or Ojibway) or

Chippewa (also Chippeway) are among Chippewa (also Chippeway) are among the largest groups of the largest groups of Native Americans--First Nations. They are the third-largest in . They are the third-largest in the U.S., surpassed only by the U.S., surpassed only by Cherokee and and Navajo. They are equally divided . They are equally divided between the United States and between the United States and Canada..

Originally they came from the eastern Originally they came from the eastern areas of North America, or areas of North America, or Turtle Island and from along the east coast.and from along the east coast.

OJIBWAOJIBWA • Known for their Known for their birch bark canoes, sacred , sacred

birch bark scrolls, the use of , the use of cowrie shells, shells, wild rice, copper points,, copper points, & for their use of & for their use of gun technology from the British to gun technology from the British to defeat and push back the defeat and push back the Dakota nation nation of the of the Sioux (1745). (1745).

• Historically, they traded widely across Historically, they traded widely across the continent for thousands of years and the continent for thousands of years and knew of the canoe routes west and a land knew of the canoe routes west and a land route to the west coast.route to the west coast.

Cowrie Shells Cowrie Shells

Today Today Sault Ste. Marie Tribe of Chippewa Indians, Sault Ste. Marie Tribe of Chippewa Indians,

Sault Ste. Marie, MISault Ste. Marie, MI Bay Mills Indian Community, Brimley, MIBay Mills Indian Community, Brimley, MI Lac Vieux Desert Band of Lake Superior Indians, Lac Vieux Desert Band of Lake Superior Indians,

1988, Watersmeet, MI1988, Watersmeet, MI Keweenaw Bay Indian Community Lake Superior Keweenaw Bay Indian Community Lake Superior

Band of Chippewa Indians, 1936, Baraga, MIBand of Chippewa Indians, 1936, Baraga, MI Saginaw Chippewa Indian Tribe, Mt. Pleasant, MI Saginaw Chippewa Indian Tribe, Mt. Pleasant, MI

Historical TraumaHistorical Trauma Refers to the oppression that occurred Refers to the oppression that occurred

with the Anishinaabek people since with the Anishinaabek people since contact (all Native peoples)contact (all Native peoples)

Maria Yellow Horse Brave Heart offers Maria Yellow Horse Brave Heart offers this Definition:this Definition:

The collective emotional and The collective emotional and psychological injury both over the life psychological injury both over the life span and across generations, resulting span and across generations, resulting from a cataclysmic history of genocidefrom a cataclysmic history of genocide

Historical Trauma Causes:Historical Trauma Causes:• • Legacy of genocide from U.S. Govt. policies:Legacy of genocide from U.S. Govt. policies:• Legacy of broken treatiesLegacy of broken treaties• Loss of land: Indian Removal Act, 1830: which Loss of land: Indian Removal Act, 1830: which was the policy of the U.S. government to was the policy of the U.S. government to relocate Native American tribes living east of relocate Native American tribes living east of the Mississippi River to lands west of the the Mississippi River to lands west of the river forcibly, targeting the Five Civilized Tribes river forcibly, targeting the Five Civilized Tribes but affect several other tribes. but affect several other tribes. • The Potawatomi Trail of Death Sept 4 to Nov 4, The Potawatomi Trail of Death Sept 4 to Nov 4, 1838, 859 members of the 1838, 859 members of the Potawatomi from the from the Indiana region were forced to move to Kansas Indiana region were forced to move to Kansas & Oklahoma, led to death of over 40, mostly & Oklahoma, led to death of over 40, mostly children due to stress & typhoid fever. children due to stress & typhoid fever.

Trail of DeathTrail of Death

RESERVATIONSRESERVATIONS

As treaty after treaty ceded land which As treaty after treaty ceded land which the Ojibwa never identified as their own the Ojibwa never identified as their own possession but rather as caretakers of possession but rather as caretakers of Mother Earth, the final Mother Earth, the final Treaty of 1854 created the reservation life-style and created the reservation life-style and made a substantial impact upon our made a substantial impact upon our people.  This occurred all across Indian people.  This occurred all across Indian Country.Country.

RESERVATIONSRESERVATIONS The reservations stripped them of their The reservations stripped them of their

way of life, disintegrated all concepts of way of life, disintegrated all concepts of cultural leadership as it was known through the clan system, forced localization, prevented normal , forced localization, prevented normal commerce of gathering and hunting, and  commerce of gathering and hunting, and  sought to establish an agrarian culture sought to establish an agrarian culture on a people who had no experience with on a people who had no experience with agriculture on land that was hostile to agriculture on land that was hostile to agriculture.agriculture.

The The Dawes Act of 1887 broke up the broke up the reservations into individual allotments of reservations into individual allotments of land.land.

Loss of Culture/Language/Spirituality – fear of Loss of Culture/Language/Spirituality – fear of Indians having secret ceremonies or “uprisings” Indians having secret ceremonies or “uprisings” so policy was developed to prohibit ceremonial so policy was developed to prohibit ceremonial practices. Many tribal peoples went practices. Many tribal peoples went “underground” with their ceremonies to survive. “underground” with their ceremonies to survive.

Effects:Effects:• • Unsettled traumaUnsettled trauma• Unresolved griefUnresolved grief• • Increase of substances (alcohol), child abuse, Increase of substances (alcohol), child abuse, suicide, unhealthy lifestyles and domestic suicide, unhealthy lifestyles and domestic violence, other forms of violence (lateral).violence, other forms of violence (lateral).

Boarding SchoolsBoarding Schools 1st school: Carlisle, Pennsylvania in 1st school: Carlisle, Pennsylvania in

1879 by Capt. Benjamin Pratt in an 1879 by Capt. Benjamin Pratt in an attempt to forcibly assimilate the Native attempt to forcibly assimilate the Native people; approx 140 tribes were affected; people; approx 140 tribes were affected; was considered the model school of 26 was considered the model school of 26 boarding schools across the U.S.boarding schools across the U.S.

Children were recruited by trickery; Children were recruited by trickery; hundreds of children died at the school; hundreds of children died at the school; abuses of all forms took place; harsh abuses of all forms took place; harsh military structure; punishment hard military structure; punishment hard labor/confinementlabor/confinement

Boarding SchoolsBoarding Schools Life at the boarding schools was often a Life at the boarding schools was often a

shock. One girl recalled being held down shock. One girl recalled being held down as her hair was cut short. She said, as her hair was cut short. She said, "among our people" only "cowards" "among our people" only "cowards" wore short hair. Another student wore short hair. Another student remembered that attending a boarding remembered that attending a boarding school was like being "suddenly school was like being "suddenly dumped" into "another world, helpless, dumped" into "another world, helpless, defenseless, bewildered, trying defenseless, bewildered, trying desperately and instinctively to survive it desperately and instinctively to survive it all."all."

• Many were beaten, raped• Native language prohibited because of being forced to speak the English language and were punished if caught speaking their own language

Lasting effect: Destruction of Family structure Lack of parenting skills Relocation & Assimilation Racism/ viewed as 2nd class Spiritual prohibition Loss of culture Alcoholism, domestic violence, high suicide rates among our young, all forms of abuse.

Boarding SchoolsBoarding Schools Native American boarding schools in the Native American boarding schools in the

United States were seen as the means for United States were seen as the means for the government to achieve assimilation of the government to achieve assimilation of American Indians, which it believed was American Indians, which it believed was the best way for them to live in the the best way for them to live in the changing society. By having the children changing society. By having the children in boarding schools, they could be in boarding schools, they could be educated together in majority culture. The educated together in majority culture. The boarding schools separated American boarding schools separated American Indians from non-Indian students.Indians from non-Indian students.

Boarding SchoolsBoarding Schools There were over five hundred Indian boarding There were over five hundred Indian boarding

schools across this continent. As mentioned schools across this continent. As mentioned previously twenty-six of them were operated by previously twenty-six of them were operated by the government with Carlisle being the model for the government with Carlisle being the model for all of them, the residential schools in Canada all of them, the residential schools in Canada included.included.

The philosophy was the same for all residential The philosophy was the same for all residential schools ~ “Kill the Indian, save the man!” schools ~ “Kill the Indian, save the man!”

““Kill the Indian, and Save the Man”: Capt. Kill the Indian, and Save the Man”: Capt. Richard H. Pratt on the Education of Native Richard H. Pratt on the Education of Native AmericansAmericans

Kill the Indian, Save the Man: The Genocidal Impact of American Indian Residential Schools is a 2004 book by Ward Churchill. It traces the history of removing Native American children from their homes to residential schools (in Canada) or Indian boarding schools (in the USA) as part of government policies, 1880s-1980s, which the author views as genocidal.

By 1900 thousands of Native Americans were studying at almost 150 boarding schools around the United States. The U.S. Training and Industrial School founded in 1879 at Carlisle Barracks, Pennsylvania, was the model for most of these schools. Boarding schools like Carlisle provided vocational and manual training and sought to systematically strip away tribal culture. They insisted that students drop their Indian names, forbade the speaking of native languages, and cut off their long hair. Not surprisingly, such schools often met fierce resistance from Native American parents and youth.

But some Indian young people responded positively, or at least ambivalently, to the boarding schools, and the schools also fostered a sense of shared Indian identity that transcended tribal boundaries. The following excerpt (from a paper read by Carlisle founder Capt. Richard H. Pratt at an 1892 convention) spotlights Pratt’s pragmatic and frequently brutal methods for “civilizing” the “savages,” including his analogies to the education and “civilizing” of African Americans.

Excerpt (from a paper read by Carlisle founder Capt. Richard H. Pratt at an 1892 convention):

“A great general has said that the only good Indian is a dead one, and that high sanction of his destruction has been an enormous factor in promoting Indian massacres. In a sense, I agree with the sentiment, but only in this: that all the Indian there is in the race should be dead. Kill the Indian in him, and save the man….”

Boarding SchoolsBoarding Schools Native American children in the boarding Native American children in the boarding

schools reached a peak in the 1970s, with schools reached a peak in the 1970s, with an estimated enrollment of 60,000 in 1973. an estimated enrollment of 60,000 in 1973.

Especially through investigations of the later Especially through investigations of the later twentieth century, there have been many twentieth century, there have been many documented cases of sexual, physical and documented cases of sexual, physical and mental abuse occurring at such schools.mental abuse occurring at such schools.

By 2007, the number of Native American By 2007, the number of Native American children in boarding schools had declined to children in boarding schools had declined to 9,500.9,500.

Boarding SchoolsBoarding Schools A similar system in Canada was known as A similar system in Canada was known as

the the Canadian residential school system.. On June 11, 2008, Canadian Prime Minister On June 11, 2008, Canadian Prime Minister

Stephen Harper issued a 3,600-word formal Stephen Harper issued a 3,600-word formal apology to apology to First Nation, , Métis and and Inuit people for the legacy of Indian Residential people for the legacy of Indian Residential Schools, which he called a "sad chapter in Schools, which he called a "sad chapter in our history." our history."

The United States government has not The United States government has not issued any acknowledgement of this atrocity issued any acknowledgement of this atrocity to date or any apology.to date or any apology.

BOARDING SCHOOLS IN MICHIGANBOARDING SCHOOLS IN MICHIGAN MT. PLEASANT GOVERNMENT SCHOOLMT. PLEASANT GOVERNMENT SCHOOL

Destroyed family systemDestroyed family system

Abuse of various formsAbuse of various forms

Education – trained for lower class jobsEducation – trained for lower class jobs

Loss of culture & languageLoss of culture & language HOLY CHILDHOOD SCHOOL, HARBOR HOLY CHILDHOOD SCHOOL, HARBOR

SPRINGSSPRINGS

Loss of spirituality & ceremony, identity & Loss of spirituality & ceremony, identity & abuse of all forms occurred there.abuse of all forms occurred there.

Mt Pleasant Government Boarding School Mt Pleasant Government Boarding School

On January 3, 1893, the U.S. government opened On January 3, 1893, the U.S. government opened an Indian boarding school at Mt. Pleasant, an Indian boarding school at Mt. Pleasant, Michigan. It offered a nine-year program, Michigan. It offered a nine-year program, beginning with kindergarten. By 1911 the Mt. beginning with kindergarten. By 1911 the Mt. Pleasant school had eleven buildings, includingPleasant school had eleven buildings, includingboth the girls and boys dormitories.both the girls and boys dormitories.Hearing stories today aboutHearing stories today aboutthis school is both touching this school is both touching & painful ~ i.e., my mother & painful ~ i.e., my mother described it educational whiledescribed it educational whileMy dad described it as brutal.My dad described it as brutal.

Resistance to the Boarding Schools Resistance to the Boarding Schools “ “If the Great Spirit had desired meIf the Great Spirit had desired me to be a to be a

white man he would have made me so inwhite man he would have made me so in the first place. the first place.  He put in your heart certaiHe put in your heart certainnwishes and plans; wishes and plans;  in my heart he putin my heart he put other other and different desires. and different desires.  Each man is good Each man is good  in the sight of the Great Spirit. in the sight of the Great Spirit.  It is not It is not necessary, that eagles should be crows."necessary, that eagles should be crows." ..Sitting Bull (Teton Sioux)..Sitting Bull (Teton Sioux)

the Hopi surrendered the men to a prison the Hopi surrendered the men to a prison rather than have their children sent away rather than have their children sent away from their families. from their families.

Some Indian parents opposed sending their Some Indian parents opposed sending their children away to learn "the white man's ways." children away to learn "the white man's ways." However, the poverty & hopelessness of living However, the poverty & hopelessness of living on reservations (or Indian settlements) led other on reservations (or Indian settlements) led other parents to hope that these boarding schools parents to hope that these boarding schools promised their children a better life. However, promised their children a better life. However, most of the time the government took Indian most of the time the government took Indian children & forced them to attend the school children & forced them to attend the school miles away so the parents could not afford to miles away so the parents could not afford to visit them.visit them.

English was the school's official language, and English was the school's official language, and students might have their mouth washed out students might have their mouth washed out with soap if they spoke their native Indian with soap if they spoke their native Indian language. language.

Violating the rules led to punishment, which Violating the rules led to punishment, which could be harsh. Sometimes students were could be harsh. Sometimes students were beaten with a strap or rubber hose. Some beaten with a strap or rubber hose. Some endured the school; others ran away.endured the school; others ran away.The Mt. Pleasant Indian School closed in 1933.The Mt. Pleasant Indian School closed in 1933.

Holy Childhood Catholic Boarding Holy Childhood Catholic Boarding School, Harbor SpringsSchool, Harbor Springs

This Indian school was founded in This Indian school was founded in 1829 by Father Pierre Dejean. The 1829 by Father Pierre Dejean. The Indians built a church and the first Indians built a church and the first school building, a hewn-log structure school building, a hewn-log structure 46' by 20'. The school was both a 46' by 20'. The school was both a boarding and day school, with 25 boarding and day school, with 25 boarders in its initial enrollment of 63 boarders in its initial enrollment of 63 Indian boys and girls, who were taught, Indian boys and girls, who were taught, in French, the three "R's" and in French, the three "R's" and vocational skills. The original intent vocational skills. The original intent was described as “good” in order to was described as “good” in order to provide Indian children an education.provide Indian children an education.

Holy Childhood Catholic Holy Childhood Catholic Boarding School, Harbor SpringsBoarding School, Harbor Springs Father Frederic Baraga came in 1831 , the Father Frederic Baraga came in 1831 , the

future "Apostle of the Ottawas and future "Apostle of the Ottawas and Chippewas.” Catholicism was taught.Chippewas.” Catholicism was taught.

Students were also encouraged to take a Students were also encouraged to take a Christian name in place of their Indian name.Christian name in place of their Indian name.

Abuses occurred here also & loss of culture Abuses occurred here also & loss of culture & spirituality.& spirituality.

The school was torn down in 2007The school was torn down in 2007

Maria Yellow Horse Brave Heart found a distinct Maria Yellow Horse Brave Heart found a distinct link between Historical Trauma & the Jewish link between Historical Trauma & the Jewish Holocaust.Holocaust.

Brave Heart suspected that, like the children of Brave Heart suspected that, like the children of Jewish Holocaust survivors, generations of Jewish Holocaust survivors, generations of Americans Indians have suffered from what Americans Indians have suffered from what happened to their ancestors, i.e., trauma & Grief happened to their ancestors, i.e., trauma & Grief is passed on to children & grandchildren of is passed on to children & grandchildren of survivors; which continues today through survivors; which continues today through alcohol-related accidents, homicide, and suicide. alcohol-related accidents, homicide, and suicide. Sometimes referred to as “Blood Memory” or Sometimes referred to as “Blood Memory” or unresolved grief.unresolved grief.

• She also discusses what ‘internalized She also discusses what ‘internalized oppression’ is and how people start identifying oppression’ is and how people start identifying with the oppressor, which results in self-hatred with the oppressor, which results in self-hatred and hatred of others like oneself. In our and hatred of others like oneself. In our communities we have a lot of lateral oppression, communities we have a lot of lateral oppression, lateral violence people hurting other community lateral violence people hurting other community members and placing aggression on to one members and placing aggression on to one another.another.• Freire’s theory is that it’s dangerous to direct Freire’s theory is that it’s dangerous to direct aggression at the oppressor. Since the aggression at the oppressor. Since the aggression has to go somewhere, it goes out aggression has to go somewhere, it goes out toward others like you. It also can go within and toward others like you. It also can go within and people suffer from depression and anxiety.*people suffer from depression and anxiety.*•* * Paulo Freire’s Pedagogy of the Oppressed

Historical Trauma & Alcohol Historical Trauma & Alcohol Use of alcohol was used as a political Use of alcohol was used as a political

tool, economic and sexual exploitationtool, economic and sexual exploitation Drinking patterns began to emerge as a Drinking patterns began to emerge as a

‘problem’ – binge drinking, violent ‘problem’ – binge drinking, violent behaviorbehavior

Increased as conflicts, small pox & other Increased as conflicts, small pox & other diseases, broken treaties, loss of land, diseases, broken treaties, loss of land, forced relocation, poverty & ‘utter forced relocation, poverty & ‘utter demoralization’demoralization’

Myths also began to emerge, i.e. Myths also began to emerge, i.e. “Drunken Indian”“Drunken Indian”

TODAYTODAY How Historical Trauma still impacts us How Historical Trauma still impacts us

today:today:– High rates of alcoholism/addictionHigh rates of alcoholism/addiction– PTSD – referred as Post-Colonial Stress PTSD – referred as Post-Colonial Stress

Disorder (PCSD)Disorder (PCSD)– DepressionDepression– AnxietyAnxiety– Suicide Rates highSuicide Rates high– Abuse of all forms: physical, sexual, Abuse of all forms: physical, sexual,

domestic violencedomestic violence– Breakdown of family systems – Boarding Breakdown of family systems – Boarding

School SyndromeSchool Syndrome– Loss of culture, language, spiritualityLoss of culture, language, spirituality

According to a past report by the Dept. of Justice the Native American population still experiences a mortality rate that is 400 per cent higher than any other population, indicating unique to this population.

SOLUTIONSSOLUTIONSDr. Maria Yellow Horse Brave Heart:Dr. Maria Yellow Horse Brave Heart:

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

The healing we experience also heals our The healing we experience also heals our ancestors.ancestors.

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

Things to remember when working the Native American client: Tribe – ask what tribe they are. They may or may not know because of our history. This is especially true in an urban area where there are many tribal people. There are over 500 tribes to consider; we’ve just discussed the 3 main tribes here in Michigan. In an urban area you will probably see many different tribal people that are not from Michigan. If they are familiar with their tribal heritage, ask them to share it with you. If they don’t know, they may feel some shame about it because this was possibly passed down from their parents or grandparents.

Remember the language was taken from them or were told they were “savages” or “drunken Indians” or other discriminatory things. Unfortunately, racism is still alive and well here in Michigan and many of us can recall discrimination or racist remarks. I remember up to the 1950’s -60’s Indians could not be served in some places, i.e. the local tavern or bar. I remember being spit upon as an 8-yr little girl, imagine the traumatic scar that left upon me! This was a common occurrence for many of us. So trust is a major issue you will have to deal with and how you do so will reflect if you are successful with this client.

Ideas for Social Workers & Therapists• Increase cultural sensitivity-- Research personal historical trauma-- Attend community activities-- Know your community resources-- Assessments ask about boarding school, did parents attend, etc.

•Spiritual HealingSpiritual Healing• Encourage seeking cultural roots and/orEncourage seeking cultural roots and/or ceremonies for restoration of identity. ceremonies for restoration of identity. • • Story telling (this is to be done by a NativeStory telling (this is to be done by a Native Storyteller) Storyteller) Acknowledging the pain and sharing it isAcknowledging the pain and sharing it is healing.healing.

RECOVERY CONCEPTSRECOVERY CONCEPTS

““Recovery is like a fire; someone has to Recovery is like a fire; someone has to start it.” From start it.” From The Honour of AllThe Honour of All, the , the 1985 Alkali Lake Video1985 Alkali Lake Video

““The community is the treatment center.”The community is the treatment center.” ‘‘Indianizing’ Alcoholics Anonymous Indianizing’ Alcoholics Anonymous Red Road Philosophy – Gene Thin ElkRed Road Philosophy – Gene Thin Elk Wellbriety Movement – Don CoyhisWellbriety Movement – Don Coyhis

Red Road PhilosophyRed Road Philosophy““The Red Road is a holistic approach to mental, physical, The Red Road is a holistic approach to mental, physical,

spiritual and emotional wellness based on Native American spiritual and emotional wellness based on Native American healing concepts and traditions, having prayer as the basis of healing concepts and traditions, having prayer as the basis of all healing. Native American psychology is essential in all healing. Native American psychology is essential in reaching the inner person (spirit) using specific sound, reaching the inner person (spirit) using specific sound, movement and color. All these essences are present in the movement and color. All these essences are present in the Medicine Wheel, which is innate to Native Americans. The Medicine Wheel, which is innate to Native Americans. The traditions and values of the Native American People ensure traditions and values of the Native American People ensure balance by living these cultural traditions through the Red balance by living these cultural traditions through the Red Road. Healing is a way of life for the Native American who Road. Healing is a way of life for the Native American who understands and lives the cultural traditions and values.” understands and lives the cultural traditions and values.”

- Gene Thin Elk,- Gene Thin Elk,

Lakota NationLakota Nation

The Anishnaabe Life The fundamental essence of Anishnaabe The fundamental essence of Anishnaabe

life is unity. The oneness of all things. In life is unity. The oneness of all things. In our view history is expressed in the way our view history is expressed in the way that life is lived each day. Key to this is the that life is lived each day. Key to this is the belief that harmony with all created things belief that harmony with all created things has been achieved. The people cannot be has been achieved. The people cannot be separated from the land with its cycle of separated from the land with its cycle of seasons or from the other mysterious seasons or from the other mysterious cycles of living things of birth and growth cycles of living things of birth and growth and death and new birth. The people know and death and new birth. The people know where they come from. where they come from.

The story is deep in their hearts.  It has been The story is deep in their hearts.  It has been told in legends and dances, in dreams and in told in legends and dances, in dreams and in symbols. It is in the songs a grandmother sings symbols. It is in the songs a grandmother sings to the child in her arms and in the web of family to the child in her arms and in the web of family names, stories, and memories that the  child names, stories, and memories that the  child learns as he or she grows older. above all of the learns as he or she grows older. above all of the long, stubborn struggle through which the long, stubborn struggle through which the Anishnaabe tried to preserve their own ways and Anishnaabe tried to preserve their own ways and their own their own identity.

• Helping your client to find his or her way back to this philosophy is a slow process but it is a rewarding one.

Anishnaabe WayAnishnaabe Wayss Use of Anishnaabek culture and teachings as a Use of Anishnaabek culture and teachings as a

way to support recovery:way to support recovery:– Medicine Wheel concept (coupled with 12 Medicine Wheel concept (coupled with 12

Step philosophy), Talking Circles Step philosophy), Talking Circles – Use of ceremonies: Indian name (important Use of ceremonies: Indian name (important

for Identity), prayer lodge, Sacred Fires for Identity), prayer lodge, Sacred Fires – Learning the 7 Grandfather/Grandmother Learning the 7 Grandfather/Grandmother

Teachings & apply to recoveryTeachings & apply to recovery– Other cultural teachings: pow-wows, Ghost Other cultural teachings: pow-wows, Ghost

Suppers, solstice times, Creation Story & Suppers, solstice times, Creation Story & other storytelling experiences, Sacred other storytelling experiences, Sacred plants, Clan systemplants, Clan system

– Laughter is goodLaughter is good

Ceremonial purposes, personalCeremonial purposes, personal Specific teachings Specific teachings Sage – cleansing, purification Sage – cleansing, purification Sweetgrass – smoke, purification, balance Sweetgrass – smoke, purification, balance Tobacco – prayer offering, pipe, bundlesTobacco – prayer offering, pipe, bundles Cedar – cleansing, cedar oil, cedar waterCedar – cleansing, cedar oil, cedar water

Tobacco - SemaTobacco - Sema

CedarCedarCedar oilCedar oil

SageSage

Sweet Grass - WeengushSweet Grass - Weengush

Seven Seven Grandfather/Grandmother Grandfather/Grandmother

TeachingsTeachings LOVELOVE RESPECT RESPECT HONESTYHONESTY TRUTHTRUTH HUMILITYHUMILITY WISDOMWISDOM BRAVERYBRAVERY

LOVELOVE To know Love is to know peaceTo know Love is to know peace ““Who better to teach us about love than Who better to teach us about love than

a child with their hand reaching out to us a child with their hand reaching out to us – they accept us in their unconditional – they accept us in their unconditional love”love”

Listening to each other, helping each Listening to each other, helping each other, sharing with each other is the other, sharing with each other is the Anishnaabe wayAnishnaabe way

RESPECTRESPECT

Learning about how to respect yourself Learning about how to respect yourself in recovery as we learn to respect our in recovery as we learn to respect our family & others – one day at a timefamily & others – one day at a time

““The fire teaches us respect – we can The fire teaches us respect – we can cook our food, it lights up our night but cook our food, it lights up our night but fire can also destroy if proper care is not fire can also destroy if proper care is not given”given”

To honor all of the creation = RespectTo honor all of the creation = Respect

HONESTYHONESTY First step in recovery is being honest First step in recovery is being honest

about ourselves and acknowledging we about ourselves and acknowledging we need helpneed help

Facing a situation in honesty is healingFacing a situation in honesty is healing ““The butterfly teaches us life is a The butterfly teaches us life is a

continuous metamorphosis if we are continuous metamorphosis if we are honest with ourselves - removing our honest with ourselves - removing our own caterpillar guise we too can become own caterpillar guise we too can become free – free as the butterfly”free – free as the butterfly”

TRUTHTRUTH ““The eagle has become for the The eagle has become for the

Anishnaabek a symbol of truth and Anishnaabek a symbol of truth and strength therefore holding an eagle strength therefore holding an eagle feather in our hand gives us a huge feather in our hand gives us a huge responsibility for our voice”responsibility for our voice”

Hence, holding an eagle feather in a Hence, holding an eagle feather in a Talking Circle we speak our truthTalking Circle we speak our truth

To know all these things is deep within To know all these things is deep within To know who we are starts to surface in To know who we are starts to surface in

recoveryrecovery

HUMILITY HUMILITY Humility is to know yourself as a sacred Humility is to know yourself as a sacred

part of the Creation – we are but “a grain part of the Creation – we are but “a grain of sand” in creation doing our partof sand” in creation doing our part

““As we enter our space to be in union As we enter our space to be in union with our Creator and Mother Earth we with our Creator and Mother Earth we open our inner doorway to our own open our inner doorway to our own Sacredness which is beyond our Sacredness which is beyond our understanding - It is to be touched by the understanding - It is to be touched by the Creator”Creator”

Accepting ourselves just as we areAccepting ourselves just as we are

WISDOMWISDOM To cherish knowledge is to know wisdomTo cherish knowledge is to know wisdom ““The turtle teaches us wisdom we seek The turtle teaches us wisdom we seek

wisdom from our elders but yet wisdom from our elders but yet sometimes wisdom comes through a sometimes wisdom comes through a child if we remain open to the voice of child if we remain open to the voice of our youth”our youth”

The inner knowing of who we are The inner knowing of who we are following our heart – our pathfollowing our heart – our path

Prayer & meditation leads us to wisdomPrayer & meditation leads us to wisdom

BRAVERYBRAVERY To face the foe (sometimes it is within To face the foe (sometimes it is within

ourselves) with integrityourselves) with integrity ““The hummingbird teaches us of bravery The hummingbird teaches us of bravery

she will go up against a bear if the bear she will go up against a bear if the bear is threatening her babies the is threatening her babies the hummingbird will attack the bear with hummingbird will attack the bear with her long needle-like beak until the bear her long needle-like beak until the bear retreats”retreats”

To see clearly what alcoholism/addiction To see clearly what alcoholism/addiction has done to us = braveryhas done to us = bravery

CeremoniesCeremonies Naming Ceremonies (describes your Naming Ceremonies (describes your

characteristics, i.e., helpful, etc; your role characteristics, i.e., helpful, etc; your role in the community; defines your purpose in the community; defines your purpose in life)in life)

Talking Circles – decision-making Talking Circles – decision-making process; used in therapy to regain what process; used in therapy to regain what we lost in addictionwe lost in addiction

Smudge – smoke in a sacred waySmudge – smoke in a sacred way Cherish sacred itemsCherish sacred items

• Sweat Lodge – prayer; led by spiritual person; Sweat Lodge – prayer; led by spiritual person; traditionally it was primarily male – due to traditionally it was primarily male – due to alcoholism the male forgot their responsibilities alcoholism the male forgot their responsibilities to the sweat lodge & women assumed the to the sweat lodge & women assumed the responsibilities of the lodge to maintain the health responsibilities of the lodge to maintain the health of the community. This is the reason that today of the community. This is the reason that today there are mixed lodges in honor of the women for there are mixed lodges in honor of the women for what they did for us. This is a cleansing what they did for us. This is a cleansing ceremony.ceremony.

• Sacred Fires – primarily used whenever there is Sacred Fires – primarily used whenever there is a ceremony, for when one walks on, resembles a ceremony, for when one walks on, resembles the sun in winter.the sun in winter.

SPIRITUALITYSPIRITUALITYAll we do in recovery as we discover ourselves whether through the 12 Step process, finding church, tribal traditional ways or ceremonial ways or a combination both or through nature is all spiritual. Each must find their own spiritual path. If they are earnestly seeking they will find it. It takes time, it does not come overnight or quickly (like most of us want). Each must define their own spirituality for themselves. Treating ourselves and others with Respect is spirituality.

Books of ReferenceBooks of Reference ‘‘Alcohol Problems in Native America’ – Alcohol Problems in Native America’ –

Don L. Coyhis & William L. WhiteDon L. Coyhis & William L. White ‘‘Healing Through Art’ – Zoey Wood-Healing Through Art’ – Zoey Wood-

SalomonSalomon ‘‘People of the Three Fires’ – James A. People of the Three Fires’ – James A.

Clifton, George L. Cornell, James M. Clifton, George L. Cornell, James M. McClurkenMcClurken

The Mishomis Book – Edward Benton-The Mishomis Book – Edward Benton-BanaiBanai

InternetInternet

ReferencesReferences Anishnaabek Healing Circle Access to Anishnaabek Healing Circle Access to

Recovery project website: Recovery project website: www.atrhealingcircle.com

Anishinaabek Access To Recovery, click Anishinaabek Access To Recovery, click on ATR on Inter-Tribal Council of on ATR on Inter-Tribal Council of Michigan, Inc website: Michigan, Inc website:

www.itcmi.org Anishinaabemowin, Learn the Anishinaabemowin, Learn the

Anishinaabe Language: Anishinaabe Language:

www.anishinaabemdaa.com

MIIGWECH!MIIGWECH!

• Earl Meshigaud, Hannahville ElderEarl Meshigaud, Hannahville Elder• Jim McClurken, Historian & Our FriendJim McClurken, Historian & Our Friend• Jim Pigeon, Gun Lake Cultural AdvisorJim Pigeon, Gun Lake Cultural Advisor• Inter-Tribal Council ATR Staff Inter-Tribal Council ATR Staff

I do what I do because….I do what I do because….

My grandchildren, for the children, My grandchildren, for the children, especially Anishnaabek childrenespecially Anishnaabek children

To help break the cycle of addiction in To help break the cycle of addiction in our communityour community

To promote “Mno-Bimaadziwin” – a To promote “Mno-Bimaadziwin” – a Good LifeGood Life