Tuesday, December 13, 2011

UN Conduct Inquiry into Missing and Murdered Aboriginal Women in Canada

Kia ora This is awesome news although in saying this, its a shame that it took so long for the government to do something about it. Taima NWAC Press Release – For Immediate Release Ottawa, ON (December 13, 2011) – UN Will Conduct Inquiry into Missing and Murdered Aboriginal Women in Canada (Ottawa) The United Nations Committee on the Elimination of Discrimination against Women has decided to conduct an inquiry into the murders and disappearances of Aboriginal women and girls across Canada. The Committee, composed of 23 independent experts from around the world, is the UN’s main authority on women’s human rights. The Committee’s decision was announced today by Jeannette Corbiere Lavell, President of the Native Women’s Association of Canada (NWAC), and Sharon McIvor of the Canadian Feminist Alliance for International Action (FAFIA). The inquiry procedure is used to investigate what the Committee believes to be very serious violations of the Convention on the Elimination of All Forms of Discrimination against Women. In January and in September 2011, faced with the continuing failures of Canadian governments to take effective action in connection with the murders and disappearances, FAFIA and NWAC requested the Committee to launch an inquiry. Canada has signed on to the treaty, known as the Optional Protocol to the Convention, which authorizes the Committee to investigate allegations of “grave or systematic” violations of the Convention by means of an inquiry. Now that the Committee has formally initiated the inquiry, Canada will be expected to cooperate with the Committee’s investigation. “FAFIA and NWAC requested this Inquiry because violence against Aboriginal women and girls is a national tragedy that demands immediate and concerted action,” said Jeannette Corbiere Lavell. “Aboriginal women in Canada experience rates of violence 3.5 times higher than non-Aboriginal women, and young Aboriginal women are five times more likely to die of violence. NWAC has documented the disappearances and murders of over 600 Aboriginal women and girls in Canada over about twenty years, and we believe that there may be many more. The response of law enforcement and other government officials has been slow, often dismissive of reports made by family members of missing women, uncoordinated and generally inadequate.” “These murders and disappearances have their roots in systemic discrimination and in the denial of basic economic and social rights” said Sharon McIvor of FAFIA. “We believe that the CEDAW Committee can play a vital role not only in securing justice for the women and girls who have died or disappeared, but also in preventing future violations, by identifying the action that Canadian governments must take to address the root causes. Canada has not lived up to its obligations under international human rights law to prevent, investigate and remedy violence against Aboriginal women and girls.” “The Committee carried out an inquiry into similar violations in Mexico five years ago and we expect the process will follow the same lines here in Canada,” said McIvor. “Mexico invited the Committee’s representatives to make an on-site visit and during the visit the representatives interviewed victim’s families, government officials at all levels, and NGOs. The Committee’s report on the inquiry spelled out the steps that Mexico should take regarding the individual cases and the systemic discrimination underlying the violations. Mexican women’s groups say that the Committee’s intervention helped to spur Government action and we hope to see the same result here in Canada, said McIvor.” Download PDF press release. For further information, please contact: Jeannette Corbiere Lavell, President, Native Women’s Association of Canada, Tel.: 613-899-2343

Wednesday, December 7, 2011

Attawapiskat Chief on notice of Third Party Intervention

Kia ora, it is a sad day when an Indian Agent assumes to take control of a crisis in First Nations territories and uses concepts such as third party intervention to intervene. This speaks alot to the way First Nations are treated in their own lands. This reeks to me of Governments who believe that their Indigenous peoples are likened to "wards of the state", as if they have no mind, no capacity to make decisions and no ability to resolve. Amazing!!! Taima Statement by Attawapiskat Chief and Council on notice of Third Party intervention ATTAWAPISKAT, ON – December 1, 2011 – On November 30, 2011, an official acting on behalf of Joanne Wilkinson, Regional Director General for Aboriginal Affairs and Northern Development Canada hand delivered to Chief Theresa Spence, a letter indicating that the Department was exercising its authority under the terms of the signed funding agreement with the First Nation to appoint a “Third Party Manager” to handle the affairs of the First Nation citing the health and safety of the community members. This rationale is mere political deflection as the conditions cited by the Department are present in numerous other First Nations communities, and this rational has been used by the Department to silence us when we brought these conditions to the attention of Canadian society. There are examples across Canada where Third Party Managers are allowing similar conditions to exist while offering little or no aide to their appointed First Nation communities. The communication of the decision to appoint a modern day Indian Agent was done by a Departmental official who interrupted a planning meeting of the communities’ emergency planning team, who were in the midst of implementing a strategy to assist the people living in tent frames and shacks. Chief Spence upon receiving the notification was incensed by actions of Aboriginal Affairs Canada, not only by interrupting a meeting of the communities’ emergency team, but also by the cited reasons for the imposition of an Indian Agent. Chief Spence expressed surprise that after over a month of inaction, the Harper government has elected to blame the poorest of Canadian society rather than to offer assistance. Chief Spence said “It is incredible that the Harper Government’s decision is that instead of offering aide and assistance to Canada’s First Peoples, their solution is to blame the victim, and that the community is guilty, and deserving of their fate.” Chief Spence also expressed concern about comments recently made in the House of Commons, regarding the funding levels claimed to be received by the Attawapiskat First Nation. Based on an analysis of the funding received by the First Nation, from the Department the amount received by the First Nation is in the range of $10,000 per capita on an annual basis for each on Reserve member, not the $50,000 as stated in the house and media. We have tabulated figures from 2005 to 2011 that clearly indicates the funding received is well below poverty line in Ontario. Housing and minor capital is a mere 6.5% ($6M over 6 years) of the $94M received over the 6 year period. The funding received by the First Nation is not distributed to on Reserve members as individuals. It is used to provide specific services, and programs for the benefit and use of on Reserve members. This is based on statistics maintained by the Indian Registry maintained by Aboriginal Affairs and Northern Development Canada. The First Nation has completed all of the necessary reporting requirements of the Department, including receiving unqualified annual audits for the funds received from the Department for the past six years. All of these have been reviewed, and have been accepted by Aboriginal Affairs and Northern Development Canada. If the Government of Canada wishes to re-examine the audits previously accepted by the Department, the First Nation will welcome, and cooperate fully with the exercise, and the true costs to operate in a remote, northern environment will be quantified. The taxpayers of Ontario and Canada should be made aware that the majority o the $94M received to support the Attawapiskat First Nation over the past six years from Aboriginal Affairs does not remain or circulate in our community. The majority of these funds go to support the greater economy of Northern Ontario and Canada for goods, materials, services, contractors, legal advice and auditing services to mention a few, which in turn support urban northern communities such as Timmins, Sudbury, Sault Ste Marie, Thunder Bay, North Bay, Toronto, Kenora and Winnipeg to name a few. The majority of these firms are non Aboriginal tax-payers. These are the very issues facing the community of Attawapiskat , and many other First Nation communities in Canada’s hinterland. Chief Spence has said, “On our traditional lands, that we once shared in the past with the visitors to our land, our lands, have proven to be bountiful in natural resources, and have been a benefit to all of Ontario, and Canada, but we were left behind. In our territory, we have a world class diamond mine, the pride of the Canadian, and Ontario governments as well as De Beers Canada. They have every right to be proud of that mine, but each party has failed to acknowledge the First Nation peoples who continue to use the land as our grandparents did.” While they reap the riches, my people shiver in cold shacks, and are becoming increasingly ill, while precious diamonds from my land grace the fingers, and necklaces of Hollywood celebrities and the mace of the Ontario legislature. My people deserve dignity, humane living conditions, for that our community asked for the assistance from my fellow citizens, for our simple request for human dignity, the government’s decision was to impose a colonial Indian Agent. Minister John Duncan has missed an opportunity to alter the relationships with First Nations across this country, and to renew the positive values of being a member of Canadian society. Prime Minister Harper has forgone another opportunity to build upon the good will developed from Canada’s National Apology for the abuses of the residential school system, a once in a generation opportunity. Governments of the past respected our Peoples by negotiating and honouring Treaty Agreements, this government does not have the same perspective. The United Nations Declaration on Indigenous Peoples, of which Canada is a signatory, outlines the obligations to maintain, and to ensure the position of my people. My First Nation has received generous support from the Canadian public, and many corporate sponsors who wish to address the concerns of my community, for which we are grateful. We have reached out to other First Nations in Ontario, and Canada, who share our concerns about the broken promises of Treaties, and lack of resource sharing for the wealth taken from our traditional Homelands. The era of not listening to the concerns of our people is at an end. This is the beginning..... For Additional information contact Chief Theresa Spence 705-997-2166 Theresa.spence@attawapiskat.org

Monday, October 31, 2011

Karla Akuhata explores the work of the Te Whakaruruhau womens refuge

Kia ora, this is amazing reading....good work Roni and Ard and members of the Te Whakaruruhau team, kia kaha, Taima Story by Karla Akuhata (Waikato Times, 29/10/2011). Life for this boy was tough. The eldest child of 12, he was a gentle soul with anger buried deep beneath a bright smile. He showed all the promise, but carried wounds from watching his mother beaten every day for 20 years of his life. The 22-year-old talks about burnt dinners that resulted in hidings and the time his mother jumped out of the window, naked, trying to get away from his dad's fists. He is the face of one of New Zealand's most shameful statistics. A victim of domestic violence – damaged but not broken – he is before the courts now. A rap sheet that could tell its own story, this young man's future hangs in the balance. It is mostly misdemeanours, but he knows the latest incident could mean jail. Standing out on the precipice, he admits he is scared and says this is not the life he wanted. He wants a stable home with employment, a girl, perhaps marriage, and definitely children. He wants to be a father, one day – a better father than his was to him. Ruahine Albert knows this story – she's heard a million like it. She also knows there is almost always a way forward. The tumuaki of Te Whakaruruhau Maori Women's Refuge, Ruahine – or Ronnie to those who know her – says it's a matter of making the right decisions. Statistics from the police show the number of domestic violence offences in the Waikato have declined 4.11 per cent – 3112 callouts were reported in the 2011 financial year compared with 3368 for the year before. But Ronnie knows this is only an indicator of what is happening because at least 80 per cent of all domestic violence goes unreported. She says staff from Te Whakaruruhau make more than 1000 visits a month to women living in violent relationships. They are inundated with self-referrals from those who have had enough and the police scanner carried by the crisis team cackles with domestic-violence callouts far too often. Sitting in her office at the Te Whakaruruhau's headquarters in Victoria St, which overlooks the Waikato River, Ronnie shares some of her stories. She has worked in this field for more than two decades, but still her eyes well up when she talks about Leonie Newman. The girl with "Property of Leon" tattooed on her cheek, Leonie was the girl who was so demoralised by the man she loved that she avoided going out in public. Leonie was a favourite of Ronnie's and the other stalwart of Te Whakaruruhau, Ariana Simpson, long before she got that tattoo. Beaten by her first partner and the father of her children, Leonie had turned up at Te Whakaruruhau refuge in its first year of operation at a Pembroke St site. Ronnie can't remember when Leon Wilson first appeared on the scene, but she has a clear memory of him sitting on a table outside the Methodist building on London St watching Leonie as she took part in a workshop. She says Wilson's presence was always a little bit unnerving, but she suspected there was a fighter in Leonie – she just needed a chance to show it. Ronnie was right – well, sort of. Leonie finally worked up the courage to walk out on Wilson while he was in jail in the early 2000s. With time to breathe, she had decided to get her and her three children out. The new life, however, was short-lived. Wilson was released from prison in 2003 and, as soon as he walked out of those gates, he went looking for Leonie. He found her at a party in Huntly and beat her so savagely that he broke his thumb while choking her. Afterwards, he stabbed Leonie 28 times until her body lay lifeless on a bathroom floor. Leonie's last words were: "You were the only man I ever loved." Wilson was on parole at the time. He was arrested and jailed for murder, but earlier this year the police were looking for him again for breaching parole. A patched-up gang member, Wilson 's face glared out of the television screen on the eve of the opening of Te Whakaruruhau's new safe house in Hamilton. He was arrested later, but the image was a fresh reminder to Ronnie of all those years ago and the 26-year-old girl who had shown so much promise. Ronnie apologises for her tears before regathering herself and sharing one of her beaming smiles. Leonie is one of those cases – memorable, heartbreaking and unforgettable – but Ronnie can't let herself dwell too long. After more than 10 years of lobbying, fundraising and careful investment, Te Whakaruruhau opened its newest safe house in Hamilton in September. The sprawling two-building complex will be used by families who cannot return to their own homes because of the violence. But the safe house is only the beginning of Ronnie's vision. She would like to build a community centre on the site so that women and men whose lives have been scarred by domestic violence can attend seminars, workshops, meetings and appointments in a safe place. While the focus is often on the women, Te Whakaruruhau also has a policy to work with the men involved – if they are willing. Ronnie says many of the women end up going back to their partners and so working with some of the men is crucial. It is one of the reasons why Ronnie is so protective of the relationship Te Whakaruruhau has with Te Ao Marama, the Maori Focus Unit at Waikeria. Te Ao Marama manager Errol Baker was among the special guests at the opening of the new safe house and was invited to make a speech on the day. During his speech, Errol explained the origins of the unlikely partnership with a "bugger if I know". But afterwards, he was clear it was when Ronnie asked if the men could help repair desks at a school where he was a member of the board of trustees. From that has sprung a long-standing agreement between the two groups where work parties from Te Ao Marama patch holes, fix smashed windows, clear gardens, move furniture and help around Te Whakaruruhau in any way they can. The inmates sent to work at Te Whakaruruhau are screened by Corrections, because it is part of the department's work-release scheme, in which prisoners in the last 12 months of their sentence are allowed to work in the community. In exchange, Errol says, the women at Te Whakaruruhau support the men by attending their parole hearings and whanau days at the prison. "They provide advice and support when prisoners are coming up for release and have helped find accommodation for some men. "The partnership is important because it provides opportunities to reduce reoffending and to support an organisation that is organised and proactive in many areas that relate directly to many male prisoners offending. "Prisoners returning to the community can see that Whakaruruhau has women who are positive role models and that they are like the kuia of old. These women drive the philosophy of looking after and protecting our women and children, which is the role of the male, and they should be proud of it. "Two prisoners have worked their way through the process I set up for prisoners when I first went to Te Ao Marama and have been released with very healthy bank balances after completing nearly 12 months of release to work. "One is an ex-gang member who has set up house in Hamilton with his wife and family and is still helped by the refuge with his relationship." Errol says many of the men come from backgrounds where domestic violence has played a major part in their upbringing and so the work helps heal a few wounds. He says one working party was devastated when at one stage they had to return to a woman's house three times to repair damage caused by an abusive partner. "The prisoners learn to understand the devastating effects of family violence. They begin to understand that men are usually the instigators of violence in the family. They begin to understand that the refuge provides a safe haven for women and children who are the victims. "Working for the refuge gives them the opportunity to work and speak with women in a safe environment. It gives them the opportunity to work in the community in a positive way and sets challenges for them to return to the community and remain offence free. "Prisoners learn that Whakaruruhau will support them on release and that they are there to support men as well as women. Doing this work for Whakaruruhau in many ways returns their mana." In the dining room of the large rambling office on Victoria St, refuge worker Raewyn Curtis and one of her clients wait. The woman has agreed to talk about living in an abusive relationship and the support she has received from the women at Te Whakaruruhau, but the interview comes with the condition that she is not named. She is proud of what she has accomplished, but she is desperately trying, with her husband, to rebuild their lives and that of their two daughters. It's been a long road and Raewyn says she has a very clear memory of that day when the woman began her journey. She remembers climbing the steps at the women's house, saying to her colleague: "Arghh – she won't engage." But then the door opened and standing there was a woman ready to make the necessary changes, but she was determined that she was going to stay with her husband and Raewyn knew that, if the couple were to remain together, then the man would have to also engage. With the utmost faith, Raewyn supported the woman. And her husband stopped beating her. His acceptance of the challenge came two days after the woman gave up alcohol. Sick of the life he was living, the man also decided he wanted sobriety. The woman is frank about things and says booze was almost always the fuel to the violence between her and her husband. She says she knew if she wanted a new life, she had to give up the drugs and alcohol so that she could focus on her family. "Not in the beginning, but I have to be honest: It was the drugs and alcohol that drove the violence. "There was a lot of callouts, police callouts. Every time the police got involved, the women's refuge was involved." Back then, the woman didn't want to listen. She says she didn't want refuge interfering because she was "all good". "I was very ignorant, arrogant – no ears." She says it was a cycle – dole day, alcohol, an argument, the violence, callouts, a knock at the door, an offer of support, the protestation of being all right and then it would start all over again. But one day, the woman, who had been to the addiction centre at Hanmer Springs three times, decided enough was enough. "I was wanting them to be in support of us so we don't want to go back there. It was dark. "The change started last year but it was the beginning of this year when we started working together." The woman says she is proud of her husband, who is working fulltime now, six days a week. She says he is doing so well that he came home the other day with a new contract from his boss, complete with a pay rise. "We have Sky television now. We have got the good things in life that we didn't have before and life is not as much of a struggle. "I used to think there was no-one there for me, but now I have that support, so it is good. "I was just sick of living that dull, rotten life. I came to a point of wanting to reach out. "Now we have got a beautiful house, it is just tumeke. "He has got fulltime work and everything is beautiful." If you or someone you know feels unsafe, you can call the police on 111, Child Youth and family on 0508326459, or the Women's Refuge on 0800 Refuge for help.

Friday, October 21, 2011

Short Article: Suicide Survivors and Suicide Prevention - Should there be a Link?

Kia ora, unfortunately Suicide rates are far too high, and the more that people write about this topic, the better informed we become. The following short article "SUICIDE SURVIVORS AND SUICIDE PREVENTION - SHOULD THERE BE A LINK? by Said Shahtahmasebi and Caroll Aupouri-Mclean seeks to ask critical questions about Suicide Prevention. Do we have all the information we need? who are the gatekeepers? what is the best process to follow? Is there a need for specific minority groups to be included in the decision-making process? why and how? One of their statements which made alot of sense to me is"Suicide can affect anyone in the community and therefore requires a fast-track depoliticisation and collective community collaboration without prejudice at the grassroots". This is a good article to read. See site below: http://www.internetandpsychiatry.com/joomla/home-page/editorials-and-commentaries/742-suicide-survivors-and-suicide-prevention-should-there-be-a-link.html

Monday, October 3, 2011

new book: Enlightenment is letting go

kia ora all Teresa Naseba Marsh gave me her new book which she recently published here in Sudbury called Enlightenment is Letting Go: Healing from Trauma, Addiction, and Multiple Loss. This books gives ideas for healing trauma and historical trauma and is a good resource for those working in addictions. So far, an awesome read. Go to www.authorhouse.com Taima

new book: Kaandossiwin: How we come to Know

kia ora all Kathy Absolon (Minogiizhigokwe) has published her doctoral thesis into a book called Kaandossiwin: How we come to know. This is a great resource depicting Indigenous/Aboriginal research methods and methodologies as well as a role model for using Native art in the design of one's research. Go to www.fernwoodpublishing.ca to find out more. Awesome read, Taima

Friday, September 2, 2011

New Book by Dr Cyndy Baskin

Kia ora, another new book out: Strong Helpers’ Teachings: The Value of Indigenous Knowledges in the Helping Professions by Dr Cyndy Baskin. Looks great, Taima

This book discusses values and knowledges that are common to Indigenous peoples globally and applies them to contemporary helping practice, offering concrete examples of how they can be of assistance to both Indigenous and non-Indigenous helping professionals.


This book provides enrichment for the helping practices of Indigenous and non-Indigenous students, practitioners, and scholars in the human services. All those in the helping professions are challenged to share these important Indigenous teachings without specific practices being appropriated.



“Baskin takes up this challenge and begins from a positive place, founding her text on the premise that Indigenous knowledges have relevance for all. Her text offers, to scholars and practitioners of the helping professions, a number of comfortable starting points to begin wading into the depth, power, and utility of Indigenous approaches to helping self, families, and communities.”

— Jean-Paul Restoule, Ph.D., Assistant Professor, Department of Adult Education and Counselling Psychology, OISE/UT



CYNDY BASKIN, Mi’kmaq and Celtic Nations, is Associate Professor of Social Work at RyersonUniversity in Toronto and an active and energetic teacher, researcher, and community builder both in Canada and internationally. She has written widely on these and other topics.



Wednesday, August 31, 2011

Book: Queer Indigenous Studies

Kia ora, this new book was recently released called Queer Indigenous Studies. Taima


UBC Press is pleased to announce Queer Indigenous Studies edited by
Qwo-Li Driskill, Chris Finley, Brian Joseph Gilley, and Scott Lauria Morgensen from our publishing partner, The Univeristy Of Arizona Press.


Queer Indigenous Studies

Critical Interventions in Theory, Politics, and Literature


Qwo-Li Driskell, Chris Finley, Brian Joseph Gilley, and Scott Lauria Morgensen (eds.)

About the Book


“This book is an imagining.” So begins this collection examining critical, Indigenous-centered approaches to understanding gay, lesbian, bisexual, transgender, queer, and Two-Spirit (GLBTQ2) lives and communities and the creative implications of queer theory in Native studies. This book is not so much a manifesto as it is a dialogue—a “writing in conversation”—among a luminous group of scholar-activists revisiting the history of gay and lesbian studies in Indigenous communities while forging a path for Indigenous-centered theories and methodologies.

The bold opening to Queer Indigenous Studies invites new dialogues in Native American and Indigenous studies about the directions and implications of queer Indigenous studies. The collection notably engages Indigenous GLBTQ2 movements as alliances that also call for allies beyond their bounds, which the co-editors and contributors model by crossing their varied identities, including Native, trans, straight, non-Native, feminist, Two-Spirit, mixed blood, and queer, to name just a few.

Rooted in the Indigenous Americas and the Pacific, and drawing on disciplines ranging from literature to anthropology, contributors to Queer Indigenous Studies call Indigenous GLBTQ2 movements and allies to center an analysis that critiques the relationship between colonialism and heteropatriarchy. By answering critical turns in Indigenous scholarship that center Indigenous epistemologies and methodologies, contributors join in reshaping Native studies, queer studies, transgender studies, and Indigenous feminisms.

Based on the reality that queer Indigenous people “experience multilayered oppression that profoundly impacts our safety, health, and survival,” this book is at once an imagining and an invitation to the reader to join in the discussion of decolonizing queer Indigenous research and theory and, by doing so, to partake in allied resistance working toward positive change.



About the Editors



Qwo-Li Driskill is a Cherokee Queer/Two-Spirit writer, scholar, and performer. S/he is the author of Walking with Ghosts: Poems and is currently and assistant professor in the Department of English at Texas A&M University.



Chris Finley is a queer Native feminist finishing her PhD in American culture at the University of Michigan. She is a member of the Colville Confederated Tribes located in Washington State.



Brian Joseph Gilley is an associate professor of anthropology and director of the First Nations Education and Culture Center at Indiana University, Bloomington. He is the author of Becoming Two-Spirit: Gay Identity and Social Acceptance in Indian Country.



Scott Lauria Morgensen is an assistant professor in the Department of Gender Studies at Queen’s University. His work as a white queer critic of settler colonialism appears in his book Spaces between Us: Queer Settler Colonialism and Indigenous Decolonization.

Contents

Introduction 1
Qwo-Li Driskill, Chris Finley, Brian Joseph Gilley, and Scott Lauria Morgensen

Section I: Performing Queer Indigenous Critiques

1 Decolonizing the Queer Native Body (and Recovering the Native Bull-Dyke): Bringing “Sexy Back” and Out of Native Studies’ Closet 29
Chris Finley

2 Queer Theory and Native Studies: The Heteronormativity of Settler Colonialism 43
Andrea Smith

3 A Queer Caste: Mixing Race and Sexuality in Colonial New Zealand 66
Michelle Erai

4 Fa’afafine Notes: On Tagaloa, Jesus, and Nafanua 81
Dan Taulapapa McMullin

Section II: Situating Two-Spirit and Queer Indigenous Movements

5 (Asegi Ayetl): Cherokee Two-Spirit People Reimagining Nation 95
Qwo-Li Driskill

6 Exploring Takatapui Identity within the Maori Community: Implications for Health and Well-Being 113
Clive Aspin

7 Two-Spirit Men’s Sexual Survivance against the Inequality of Desire 123
Brian Joseph Gilley

8 Unsettling Queer Politics: What Can Non-Natives Learn from Two-Spirit Organizing? 132
Scott Lauria Morgensen

Section III: Reading Queer Indigenous Writing

9 Indigenous Fantasies and Sovereign Erotics: Outland Cherokees Write Two-Spirit Nations 153
Lisa Tatonetti

10 The Erotics of Sovereignty 172
Mark Rifkin

11 Gifts of Maskihkîy: Gregory Scofield’s Cree Métis Stories of Self-Acceptance 190
June Scudeler

12 The Revolution Is for Everyone: Imagining an Emancipatory Future through Queer Indigenous Critical Theories 211
Qwo-Li Driskill, Chris Finley, Brian Joseph Gilley, and Scott Lauria Morgensen


Indigenous Issues in Social Work

Kia ora,

the following is a link to the Critical Social Work journal which is dedicated to Indigenous Issues. Taima


http://www.uwindsor.ca/criticalsocialwork/2010-volume-11-no-1-0

Tuesday, August 30, 2011

Aboriginal Advisor's Report on Aboriginal Child Welfare

Kia ora,

please find attached the above report on the status of Aboriginal Children.

Children First: The Aboriginal Advisor’s Report on the status of Aboriginal child welfare in Ontario, July 2011

http://www.children.gov.on.ca/htdocs/English/topics/aboriginal/reports/child_welfare-2011.aspx


5th Biennial Nga Pae o te Maramatanga conference

Kia ora, see below

First Call for Abstracts: International Indigenous Development Research Conference 2012



The 5th Biennial Ngā Pae o te Māramatanga conference, to be held 27th – 30th June 2012, will highlight indigeneity and the multidisciplinary approach used for indigenous development. Please find attached details for the first call for papers, deadline December 1. The conference website http://www.indigenousdevelopment2012.ac.nz/ is now live too.

Tuesday, June 21, 2011

Matariki and Aboriginal Day

Kia ora/Aanii, greetings

this is to acknowledge the ceremonies taking place in Aotearoa for Matariki, a celebration of the Maori New Year and Aboriginal Day which is in Canada.

It is exciting to be surrounded by traditions and culture.

Kia kaha, kia maia, kia manawanui, Taima

Monday, May 30, 2011

CEDAW (Convention on the Elimination of all forms of Discrimination against Women)

Kia ora,

I attended the CEDAW (Convention on the Elimination of all forms of Discrimination against Women) for Change Women's Human Rights Education Institute in Toronto with the trainers Alda Facio, Martha Morgan and Angela Lytle. Many women and one man from many different countries attended this one week workshop. It was an honour to hear the different perspectives of Human Rights for Women from differing countries. I highly recommend such workshops for those wanting to understand the United Nations, how it works, how Conventions work, who the State Countries are that ratified this convention, how State reports are done and how NGOS are important. This was an amazing learning and experience. You can found out more from the following:

http://www.un.org/womenwatch/daw/cedaw/

Wednesday, May 11, 2011

Opening date set for symbol of Ngati Awa unity

Kia ora, I am very happy about the return of this ancient ancestral home being re-established in my hometown. Tino pai, Taima

Opening date set for symbol of Ngati Awa unity
Whakatane Beacon; Tuesday, 10 May 2011

The Ngati Awa cultural Te Manuka Tutahi Marae complex containing the historic Mataatua Wharenui will be officially opened in September. The Ngati Awa cultural Te Manuka Tutahi Marae complex containing the historic Mataatua Wharenui will be officially opened in September.
THE final act in a 130-year journey will be completed in September when the much-travelled Mataatua Wharenui is re-opened in Whakatane.
Te Runanga o Ngati Awa recently confirmed Saturday, September 17 as the official opening date for the carved Maori meeting house, which was originally opened in Whakatane in 1875.
The Mataatua Wharenui is the focal point of the Te Manuka Tutahi Marae complex, being constructed on Muriwai Drive.
Only five years after its original opening, the wharenui was disassembled by the New Zealand Government, packed into crates and sent to Sydney for the 1879 British Empire Exhibition. So began a series of journeys that would see the house taken to Melbourne, London and Dunedin.
Te Runanga o Ngati Awa chief executive Jeremy Gardiner said the house was originally constructed to “unite and re-inspire” the hapu of Ngati Awa, who were reeling from the effects of the raupatu (land confiscations), and the purpose of unifying and signalling renewed development is still the case today.
“One of the main reasons Mataatua Wharenui was built was to unite and bring hope to Ngati Awa at a particularly dark time in our history. One hundred and thirty years later, this is still very much the case. Mataatua Wharenui is a symbol of Ngati Awa unity and resilience – a place where, together, we can celebrate our history, our present and our future.”
Mr Gardiner says this sense of unity was intrinsic to the wharenui, in that all members of Ngati Awa can trace their ancestry to at least one of the ancestors represented in the house’s carvings.
“The carvings in the wharenui represent some of our most prominent ancestors and, in fact, well known ancestors across the country.
“All of Ngati Awa will have a genealogical connection to at least one of these ancestors.”
The complex is also expected to bring significant benefits to the Whakatane community as a medium-to-large conference and events venue.
“The wharenui can accommodate meetings and conferences of up to 200 seated while the wharekai (dining room) can seat up to 150 restaurant-style.
“A conference venue with such an inherent cultural significance is certainly a point of difference and one that could be quite attractive to local, national and even international audiences.”
The complex will also boast a world-class visitor experience centred on the fascinating story of Mataatua Wharenui.

Tuesday, April 26, 2011

Book: The Rigoberta Menchu Controversy by Arturo Arias

Kia ora all, I am currently reading the Rigoberta Menchu controversy and finding it a really great book. What it reveals to me, is a number of lessons: tesitmonio vs bibliography; copyright and ownership; Indigenous storying vs anthropology; addressing racism; and importantly, why it is so important that Indigenous peoples keep on writing their stories and telling the world what happened to them. This is an awesome read, Taima


About the book: A balanced appraisal of the bitter debate surrounding the autobiography of Guatemala's 1992 Nobel Peace Prize recipient.

Guatemalan indigenous rights activist Rigoberta Menchú first came to international prominence following the 1983 publication of her memoir, I, Rigoberta Menchú, which chronicled in compelling detail the violence and misery that she and her people suffered during her country's brutal civil war. The book focused world attention on Guatemala and led to her being awarded the Nobel Peace Prize in 1992. In 1999, a new book by David Stoll challenged the veracity of key details in Menchú's account, generating a storm of controversy. Journalists and scholars squared off regarding whether Menchú had lied about her past and, if so, what that would mean about the larger truths revealed in the book.

In The Rigoberta Menchú Controversy, Arturo Arias has assembled a casebook that offers a balanced perspective on the debate. The first section of this volume collects the primary documents-newspaper articles, interviews, and official statements-in which the debate raged, many translated into English for the first time. In the second section, a distinguished group of international scholars assess the political, historical, and cultural contexts of the debate, and consider its implications for such issues as the "culture wars," historical truth, and the politics of memory. Also included is a new essay by David Stoll in which he responds to his critics.


Arturo Arias is director of Latin American Studies at the University of Redlands.

Monday, April 4, 2011

New Book: Being Again of One Mind: Oneida Women and the Struggle for Decolonization

Kia ora, I received an email about a new book: Being Again of One Mind
Oneida Women and the Struggle for Decolonization by Lina Sunseri. Details about the book are below: Taima


Being Again of One Mind combines the narratives of Oneida women of various generations with a critical reading of feminist literature on nationalism to reveal that some Indigenous women view nationalism in the form of decolonization as a way to restore traditional gender balance and well-being to their own lives and communities.

By giving a voice to Oneida women’s thoughts on tradition and nation, this book challenges feminist ideas about the masculine bias of Western theories of nation and about the dangers of nationalist movements that idealize women’s so-called traditional role. Its unique blend of theory and narrative shows that the insights of mainstream feminism cannot be applied universally to all women or to societies with traditional forms of nation based on good relations between men and women. Contrary to theorists who present the concept of nation as a recent Western phenomenon, Lina Sunseri shows that the Six Nations had a long history of nation that preceded contact with Europeans and the transformation of gender roles that followed.

This alternative theory of gender and nation shows that Oneida women do not view nationalism and the embrace of tradition as threats but rather as a way for Indigenous women and men to be again of one mind.

Endorsements


"Sunseri provides a beautifully woven methodological framework that answers first to Oneida traditions and then to sociological or feminist ones. This is an important example for other scholars who wish to move beyond a critique of Western knowledge methodologies and into action."
-- From the Foreword by Patricia A. Monture, Professor of Sociology, University of Saskatchewan

About the Author


Lina Sunseri, whose Longhouse name is Yeliwi:saks (Gathering Stories/Knowledge), from the Oneida Nation of the Thames, Turtle Clan, is an assistant professor of sociology at Brescia University College, an affiliate of the University of Western Ontario. She is co-editor of Colonialism and Racism in Canada: Historical Traces and Racism, Colonialism, and Indigeneity in Canada.


Contents


Foreword by Patricia A. Monture
Acknowledgments
Introduction
1 Theorizing Nations and Nationalisms: From Modernist to Indigenous
Perspectives
2 A History of the Oneida Nation: From Creation Story to the
Present
3 Struggles of Independence: From a Colonial Existence toward
a Decolonized Nation
4 Women, Nation, and National Identity: Oneida Women Standing
Up and Speaking about Matters of the Nation
5 Dreaming of a Free, Peaceful, Balanced Decolonized Nation:
Being Again of One Mind
6 Concluding Remarks
Notes
References
Index

Thursday, March 24, 2011

Native Social Work Journal

kia ora,

the following site has a number of awesome articles relevant to Native/Aboriginal social work practices and theories. Volumes 1-7 are available online for free. You can view by author or title of articles.

https://zone.biblio.laurentian.ca/dspace/handle/10219/378

Awesome reading, Taima

NZ Parliament passes controversial bill

NZ Parliament passes controversial bill: in NZ Herald 24 March 2011:

Legislation that repeals the Foreshore and Seabed Act and gives Maori the right to seek customary title to parts of the coastline has been passed into law after a passionate debate in Parliament.

The Marine and Coastal Area (Takutai Moana) Bill passed its third reading today on a vote of 63 to 56.

It has divided Parliament and split the Maori Party - Hone Harawira's opposition to it was the main reason he quit to become an independent.

National, the Maori Party and United Future backed the bill while Labour, the Greens, ACT, the Progressive Party and Mr Harawira opposed it.

Only about 30 Maori supporters were in the public galleries as the bill was passed, breaking briefly into song as the vote was read out.

Sitting with them was a small group who apparently opposed it. One man got to his feet and shouted in Maori before walking out.

Attorney-General Chris Finlayson, the minister in charge of the bill, said the third reading marked the end of more than two years' consultation and policy development on an issue that had vexed the nation for almost a decade.

"We have had a very long conversation, and one thing that has become very clear is that noise does not always equal principled opposition," he said.

The Maori Party staked its future on the bill, and said it had delivered on its promises to repeal the 2004 Act and restore Maori access to the courts.

"We have honoured our word," co-leader Tariana Turia said.

"The challenge now is to test this new law. The message we have been getting from some iwi leaders is that now that the right of access to the courts has been restored, case law in customary rights may be politically achievable."

Mrs Turia urged whanau, hapu and iwi to grasp the opportunity and go to court to seek customary titles.

Labour opposes the bill because it doesn't believe it will be a lasting solution.

"Only the lawyers are going to benefit from this, precious little else will be achieved," MP Shane Jones said.

"This bill is a betrayal and Maori people have been sold out."

Deputy Prime Minister Bill English said the bill was not what National wanted in every respect but the alternative would have been unresolved resentment and ongoing injustice.

"This bill isn't perfect but I suspect it will be lasting," he said.

Mr Harawira, whose appeal yesterday for a two-year moratorium on the legislation so it could be carefully considered by Maori fell on deaf ears, said it was "a sad betrayal" of all those who had voted for the Maori Party.

"This is a racist bill, nearly all Maori oppose it...our sovereignty is lost under this bill," he said.

Despite his fierce opposition to the bill, Mr Harawira forgot to cast a vote on its second reading and nearly missed his chance again today.

He cast his vote in Maori, and Deputy Speaker Lindsay Tisch said the translation represented it as "a view, not a vote".

Mr Harawira protested but Mr Tisch ruled the vote invalid.

National minister John Carter intervened, seeking the permission of Parliament for Mr Harawira to vote again.

It was granted, and Mr Harawira succeeded in having his vote counted.

The Green Party also said the bill was racist because it guaranteed free access to any beaches held under customary title.

Co-leader Metiria Turei said the 12,000 freehold titles already existing on the coastline did not guarantee that right.

The ACT Party tried to delay the third reading debate by putting up 700 questions to the chairs of select committees, a procedure which is allowed and, if it had worked, would have taken up so much time that the bill would not have passed before the 6pm adjournment.

But more than 600 were ruled out of order and the Government made sure most MPs who chaired select committees were not in the debating chamber to answer the others, so they had to be postponed.

ACT deputy leader John Boscawen managed to ask about a dozen pointless questions, wasting about 20 minutes.

Speaking during the debate, he said customary titles conferred on their holders rights over the coastline that no other New Zealanders could have.

"It could be a huge amount of the coast, billions of dollars of mineral wealth, a small group of Maori will have benefits denied to everyone else," he said.

Monday, February 28, 2011

Book: Indigenous Social Work around the World

Hello all

just been reading articles from the following book: Indigenous Social Work around the World: Towards Culturally Relevant Education and Practice by Mel Gray, John Coates and Michael Yellow Bird.

The book follows the thought that seeks to ask: how can mainstream Western social work learn from and, in turn, help advance Indigenous practice?

It is interesting and enlightening to read how different authors understand concepts such as decolonization, Indigenous practice, addressing diversity and cultural contexts. From my own perspective, it makes sense to find out how to address a range of cross-cultural contexts when applying a helping practice, however I do wonder at what expense this has on the First Nation or the Indigenous group on which the the practice is applied. A thought, Taima

Tuesday, January 18, 2011

Native Social Work Journal

Nga mihi mo te tau hou, Greetings, Happy New Year

The School of Native Human Services has completed Volume 7 of the Native Social Work Journal "Promising Practices in Mental Health: Emerging paradigms for Aboriginal social work practices". This version is now available online:

https://zone.biblio.laurentian.ca/dspace/handle/10219/378

There are some amazing articles written in this journal on Mental Health, I am sure you will find them interesting reading. Taima

Monday, January 10, 2011

new book by Russell Bishop, Dominic O'Sullivan and Mere Berryman

Scaling Up Educational Reform – Addressing the Politics of Disparity
by Russell Bishop, Dominic O’Sullivan and Mere Berryman (from Waikato University site: http://www.waikato.ac.nz/news-events/new-books.shtml)


What is school reform? What makes it sustainable? Who needs to be involved? How is scaling up achieved? This book is about the need for educational reforms that have built into them, from the outset, those elements that will see them sustained in the original sites and spread to others.

Using the Te Kotahitanga Project as a model Professor Russell Bishop, Dr Mere Berryman and Dominic O'Sullivan, branch out from the project itself to seek to uncover how an educational reform can become both extendable and sustainable.

Their model can be applied to a variety of levels within education: classroom, school and system wide. It has seven elements that should be present in the reform initiative from the outset. These elements include establishing goals and a vision for reducing disparities; embedding a new pedagogy to depth in order to change the core of educational practice; developing new institutions and organisational structures to support in-class initiatives; developing leadership that is responsive, proactive and distributed; and developing and using appropriate measures of performance as evidence for modifying core classroom and school practices.

This book is an essential read for anyone involved in the process of trying to achieve sustainable school reform that addresses the question of how mainstream schools can effectively address the learning needs of students currently not well served by education.

Monday, January 3, 2011

U.S. will sign U.N. declaration on rights of native people

U.S. will sign U.N. declaration on rights of native people in by Krissah Thompson, Washington Post 16 December 2010

President Obama said Thursday that the United States will sign a United Nations non-binding declaration on the rights of indigenous peoples, a move that advocates called another step in improving Washington's relationship with Native Americans.

Obama announced the decision during the second White House Tribal Conference, where he said he is "working hard to live up to" the name that was given to him by the Crow Nation: "One Who Helps People Throughout the Land."

The United States is the last major country to sign on to the U.N. declaration, which was endorsed by 145 countries in 2007. A handful of countries, including the United States, voted against it because of the parts of the provision that say indigenous peoples "have the right to the lands, territories and resources which they have traditionally owned, occupied, or otherwise used and acquired."

That language does not override national law, and Canada and New Zealand, which also initially opposed the declaration, said in recent months that they would support it.

Obama has told Native American leaders that he wants to improve the "nation-to-nation" relationship between the United States and the tribes and repair broken promises. There are more than 560 Indian tribes in the United States. Many had representatives at the White House conference and applauded Obama's announcement.

Native American leaders said this week that they have mixed assessments of the administration's progress. Many praised the White House focus on Indian country, but others said some problems remain entrenched.