It is incredibly pathetic how the beat goes on regarding women at the big drum. This is my latest response to an article published in Windspeaker regarding the banning of the Chubby Cree Women’s Big Drum at a powwow in 2017. My response was published in Windspeaker on January 3rd, 2018. It is my ongoing correction of false ideologies as some try to rewrite Indigenous feminine history. As my sister said: “it is tedious how the same old argument has to be made because of stupid old men.”

Over the years, I’ve endured some controversy regarding my advocacy of the role of Indigenous women in our communities. My views are both historically and culturally accurate, but it does not seem to matter when “power-over” mentalities cling to tired and incorrect so called ‘traditions’. I have been slandered, called many names, and generally damned to perdition by men (and some women) who see me as a threat to their entrenched views. So they should, as they have no business being there in the first place. No one in position of authority has the right to put down another person, never mind an entire gender! It violates the most basic of Indigenous knowledge. What is even more pathetic is at no time has any of these naysayers said it to my face. It has all been backroom subterfuge. No guts, no rights!

So much as happened to destroy women’s sense of themselves and where they belong. It goes back hundreds of years when the missionaries looked askance at the power held by women and told the warriors “be men”, to which they replied, “we are men.” The missionaries couldn’t handle the egalitarian nature of Native societies. The black robes were persistent and consistent in their condemnation of women and eventually many of our men moved to the “dark side”. They rather liked the idea of sitting on the right hand of God, with women pathetically grateful in their role as handmaidens.

Interestingly, many women seeing their roles disappearing would have none of it. They took their children and left the tribe leaving the men to do “women’s work”, that is make the daily decisions, a task they were simply incapable of doing; their incompetence continues to this day. The Indian Act, took away the status of Indigenous women if they married non-Native men, but accorded status to white women who married Indigenous men. Women lost status if men agreed to the federal vote. Women lost status, when Indian Agents gave their men liquor and while under the influence signed away their rights. It is an endless list of atrocities all designed to move women to the margins of their culture and Canada in general.

After years and years of research, talking to ‘legitimate’ Elders, it is clear to me that the continued rewriting of history in order to keep women subjugated is an ongoing battle in some communities. I voiced my concerns that communities needed to look into their pasts and see that women’s roles were powerful ones. Women made the decisions, men executed them, and the tribes hummed for sixty thousand years. Over time as food became scarcer men had to travel farther afield to find it. That left the women in charge of the community, and as a result, songs, ceremony, drums and general leadership became their norm. No one questioned, it simply was.

Today, some dogmatic males continue to cling to what they call ‘traditions’. I choose not to use the overused words, ‘traditions’ and ‘teachings’. I prefer to use the word ‘knowledge’ as it denotes accuracy and not guesswork. I travel far and wide, and what is interesting in terms of geography, a lot of northern tribes have no problem with women sitting at the big drum. They are simply grateful we are there to offer comfort and knowledge through time-honoured cultural rhythms. East and West moreorless the same view. Southern Ontario? Not so much. It is here that tired dogma banning women from ceremony on their moontime, banning women in general from sitting at big drums continues to occur. Not all areas, but some. What is more interesting is that bands within the same cultural group, have different views on women sitting at the big drum!

I have been damned in Toronto, for example, by men (and some women) who have a chokehold on the female voice. Many women know it is wrong but at this point lack the courage to speak out. It’s a shame, because many women and girls are missing what is their inherent right, that is access to the drums, sacred objects, songs whenever and however they choose.

The following is a video entitled the “Enduring Spirit of Indigenous Women”.

By Coast Ts’msyen Shannon Thunderbird, M.A. and Kate Dickson, B.A. (Hon.)

The act of cultural appropriation is a contentious issue and rests on the definition, “to take for one’s own use without permission.”^[1] With regard to such acts of theft, Indigenous people have suffered unimaginable losses over the past seven hundred years. Lands on which Natives lived for thousands of years and which were and are considered ‘traditional’, were appropriated without regard by Europeans on the approval of the Crown. Our Ancestors were then forced onto reserve lands, often a distance from the territories they had known; this was just the start of what the Indigenous lost and continue to lose to this day. Numerous writers and politicians have attempted to change opinions over the years either by paying lip service to Canada’s First People or blatantly dismissing them as a viable group. Indeed, they have preferred to make the case for the sanctification of the confiscation of cultural artifacts under the guise of preserving the past. One of the latest opinion makers is former Editor-in-Chief, Hal Niedzviecki, of Write Magazine (the publication of the Writers’ Union of Canada) who wrote an audacious editorial entitled, Winning the Appropriation Prize. He writes:

“I don’t believe in cultural appropriation. In my opinion, anyone, anywhere, should be encouraged to imagine other peoples, other cultures, other identities. I’d go so far as to say that there should even be an award for doing so – the Appropriation Prize for best book by an author who writes about people who aren’t even remotely like her or him.”

The operative word here is imagine which implies a writer having carte blanche to re-invent history, provide inaccurate cultural details and take license with current ways of being and thinking of a particular group about which he/she has little or no knowledge. We are in mind of the early Jesuits who described in their reports back to the mother county, the Haudenosaunee longhouses as “miniature pictures of hell.” We are pressed to ask if they imagined hell being stocked with heathens living in filth which, of course, ruled out anyone else in the known world who committed sins against the church.

Mr. Niedzviecki’s smug attitude has us wondering how a writer with little or no knowledge can imagine residential schools, the implication of the Indian Act of 1876, the loss of identity of Native women and children, the 60s scoop, to name four significant albeit atrocious events in our history. Cultural oppression leading to appropriation is not something to be dismissed like yesterday’s news; in our world, it is real and a constant threat within communities.

It is wise to remember that cultural integrity keeps Indigenous knowledge alive and functioning in the purest of ways which is why, for example, the ribbon shirt looks wonderful on the Anishinaabe, the dances of the Haudenosaunee are rich in their storytelling, the Tsimshian button blankets reflect the rugged vitality of the pacific northwest coast of British Columbia, to name only three examples. We would not choose to take on the wearing of regalia or the specific customs of a group that is not our own. Indigenous culture is oral in nature and thus art, music, carvings, regalia, ceremony provides cultural and historical contexts, and act as the social cohesion for communities. The narratives constitute the cultural grounding of Indigenous people. Cultural guardians are usually Elders or Spirit Doctors who carry the history and knowledge of their people and are highly revered. From ancient days to today, hearing the words from an Elder who tells it with solemnity and dignity adds weight to the importance of the knowledge. The point is, our culture is not static, waiting to become museum based; rather, it was and is lived, loved and learned. Having someone with no tie to the bloodline and culture and who is charged with the task of looking in and providing interpretive commentary is simply insulting to our tens of thousands of years history. In fact, I can’t think of any culture that makes room for observers to “…to imagine other peoples, other cultures, other identities.” What people think they know about the world of Canada’s Indigenous  people comes from what has been written by observers. Certainly, an oral tradition has its problems in a world that only puts credence only in the written word.

We resist situations where Indigenous people are viewed as legally permissible and barely tolerated, as long as we remain behind closed doors. Yet there does not appear to be a problem with plagiarism at all levels of our culture. We have never forgotten that our life dream depended on our judicious care of the land and each other. You see, we are more than the sum of our physical parts, or our tribal names, and we accept without limits or conditions, our role as Mother Earth’s caretakers.

Never in the history of the world has a race of people been so exposed to so many people who know so little, but think they can wade in whenever they want. Never has a race of people had their culture purloined in so many ways by so many misguided souls who often work feverishly to become more Native than Indigenous people. Moreover, there are others who tend to become self-proclaimed experts after a weekend, who then proceed to offer their own sweat lodges, and other sacred ceremonies for a price. We lament again, never has a culture had to put up with so much from so many for so little gain. We remain behind, not quite good enough to be acknowledged as culturally valuable except for that which can be sold for profit, or which can be exploited in the name of ‘humanity’ by an indifferent government to make them look good on the world stage. We are not wealthy people, so it is often difficult for us to keep our history in the forefront. We are not in a financial position to build monuments and museums showing the abuses of the last seven hundred years. And, importantly, we are not fodder for Mr. Niedzviecki or any other so-called pundit who selects us to be the Appropriation Prize.

Gatgyet Haayk Gani – We Keep Our Spirits Strong

[1] Webster’s New World Dictionary, 3^rd edition, 1986.

I think it necessary to start 2013 with a reconfirmation of the power of women, this is motivated by a number of things:

1. the tragic events for brave Pakistani schoolgirl, Malala Yousafzai, who by the grace of all that is blessed is out of hospital, but cannot ever go home because there is still a price on her head. An activist since the age of nine, she put her life on the line to campaign for the rights of girls to be educated.
2. The gang-rape and subsequent death of a young woman on a bus in Delhi, India that has caused international outrage. Note: at the same time, a 17 year-old was gang-raped; she committed suicide; a two-year old girl was also raped. In India, a woman is raped every twenty-two minutes.
3. The tragic events in the United States with assassinations of people at a Colorado movie theatre, and twenty children and six female teachers at Sandy Hook elementary school in Connecticut.

Before any of us can claim the nobility of the soul, we must first recognize that each of us has an equal vital role to play in the preservation and sustainability of humanity and Mother Earth.

As former UN Secretary General, Kofi Annan said, “the role of women in decision-making is central to the advancement of women around the world, and to the progress of humankind as a whole.” Thus, does the continuity of peace continue for ALL nations.

Marginalization is no longer an option as we square our shoulders and stride forward into our powerful matriarchal futures. Our salvation lies in our return to the drum, to the water, sacred fire and stories that WE created and told, and that sustained our world for a millenia. Salvation is not difficult, it is women embracing the family of women; to rest in the feminine community. We will always be the best healers of women. And so, as my one hundred year old mother, Elder, Gandoox once said to me, “Hang onto your nerves, m’girl, and hold onto your breaking heart.”

And so, I do, standing in the truth of who I am as a proud, strong, intelligent Indigenous woman, secure in the knowledge that the healing power of the matriarchy continues to rise.

After all, Di gyiwul gyits’iipta’niit (I had it yesterday), Di sgüü gya’wn’niit (I have it now), Di sgüü dzigyits’iip’niit (I have it tomorrow).

Wilwilaask, All My Relations

I’ve often found it curious and sad that humans tend to lean toward the “worst case” scenario first. Perhaps, it is because we love to feel that profound sense of relief when the worst case does not come to fruition or effects us in any way. Having said that, there are those, myself included who would counter with the idea that if we keep moving to the negative side first, then can self-fulfilling prophecies be far behind?

It is NOT about,

1. giving into the dark side of the soul.
2. the world coming to an end.
3. the planet blowing itself into nothingness leaving a large hole in the universe.
4. turning off the lights forever in a darkening, fractured world.
5. continuing to take up arms as we use negative power over each other.

It IS about,

1. POWER. Glorious personal, positive, reflective, inner strength, good conscience-driven power.
2. The old people in my world say, that to understand and make changes is to first and foremost stand in the truth of who you are. Living fearlessly, speaking uplifting, mindful words that penetrate the far reaches of the soul. Has Medicine Wheel knowledge not been saying this all along?
3. Uniting the body, spirit, emotions and mind in a seamless rhythm that raises you to embrace the universe; to reach down and embrace the four great winds that had their origins in the lower world; to cover Mother Earth with enough light that she will start, once again working with us to create a calmer, healthier and more vibrant world. Have First Nations people not been saying this all along.
4. Good people finally standing forward and engaging, rather than standing by and doing nothing as the world fractures at the hands of misguided despots and greed. 
5. Young people all over the world are no longer satisfied with the political, cultural and economic status quo. They want a world where they are free to live as they choose, and to choose well as they live. 
6. Taking action in a mindful, focused way that allows for honour, hope, trust, respect in oneself, that eventually communicates itself to the rest of the world. Make no mistake, changes in one person’s energy can change immediate surroundings. Think what would happen if we all moved together as one heart beating?

CHALLENGES

1. Mother Earth will continue with powerful, relentless weather patterns, designed to remind us that we must raise our consciousness to include her.
2. Thunderbird, that great Pacific Northwest Coast Native mystical power figure, brings changes to the world. We must listen and trust in ourselves to do the right things.
3. See the world as a unified whole. I know it seems impossible, but collective caring, sharing and general good will outshine the despots any time, any day of the week, month, year. 
4. Speaking from your whole heart, living with your whole self, ask yourself the following questions: Am I positive of what I am doing? Do I know who I am? Is my heart engaged? Do I have enough trust in myself to navigate my canoe upstream? Do I have have faith in the choices that I have made? Can I ground myself on earth, but still fly to the Star Nation with my dreams and goals?
5. Am I bold and unafraid to be a maverick, speaking my truth clearly, without shame, blame, invective.
6. The fact is, there is much for you to do, places to go, intelligent and gentle people with open minds and hearts to visit, teach, share knowledge, laughter, wisdom, all with the goal of enriching the human heart. The future of our Nations depends on this. The Ancestors are weeping.

“Always among the highest expression of every culture, the arts teach us much about every historical period through its literature, visual arts, music, dance, and drama. Today it is recognized that to be truly well educated one must not only learn to appreciate the arts, but must have rich opportunities to actively participate in creative work. The arts are languages that most people speak, cutting through individual differences in culture, educational background, and ability. They can bring every subject to life and turn abstractions into concrete reality. Learning through the arts often results in greater academic achievement and higher test scores.” (www.newhorizons.org)

No one can participate in human conversation/experience or have a true understanding of human history without engaging in the study of the arts. They are as integral to an enlightened citizenship as the understanding of numbers, science, words, technology and history. Through my work with organizations that have included: Prologue to the Performing Arts, Arts for Children and Youth (AFCY), ArtsSmarts, Aboriginal Education Centre (TDSB) and my own production company, I have brought Indigenous arts education, culture, history and spirituality to thousands of students both nationally and internationally. Such education is vital to quell misunderstandings, deliberate or otherwise, of the First People that undermines us and underestimates our immense contributions to the common good.

As Canada’s Original People, our voices must be heard and understood. Canadian youth are the primary stakeholders in the future of our world, and the health of the environment. There is an urgency for the Indigenous voice to be heard as learning about the richness of our culture, helps to strengthen the resolve for ALL people to create strong cultural, social and economic connections. That is why we are being called back to the drum to share what we know.

That is also why I resist situations where we are viewed as “legally permissible and barely tolerated.” My shows and presentations are formulated for good minds open to reason, hearts open to love, and to those who see our true identity as valuable contributors to Canada’s rich cultural mosaic. Like all good people we people do not exist for ourselves alone, but for the sake of humanity. Our fundamental motivations have always been to be in service to others by proclaiming the truth of our existence in a way that teaches and elevates. What better way to celebrate this than to offer presentations that educate, entertain and inspire. All My Relations.

….REMINDER – My programs support the Canadian Indigenous Studies Curriculum for Grades K-12….

INDIGENOUS WORLD VIEW OF CANADA’S NATIVE PEOPLE

Excerpt from my book, Medicine Wheel & Character Education in the 21st Century.

“Medicine wheel teachings are among the oldest of First Nations people and are based on the seven directions (North, East, South West, Life above the earth, life on the earth, life within each of us).

Indigenous people are being called back to share our sacred knowledge; wisdom that influenced our communities for thousands of years. We are living in a time of fractured families, countries at war, and the innocent caught up in the maelstrom of “power over” mentalities. Yet, it does not have to be this way. Borrowing a Lakota phrase, Hanta Ho, which means “clearing the way”, this book is about, clearing the way of physical, spiritual, emotional mental debris so that another story emerges; a story of hope, sharing, understanding, survival and, ultimately, the triumph of the human spirit. The Tsimshian call it Ama’t’ilgoolsk, ama’diduuls, or, “good thoughts, good life”, Ojibwa call it Mene Doh, or a “state of revitalization”; the Mi’gmaq call it Gsite’tagan or “something to be cherished or valued”, which extends to re-infusing the earth with healthy attitudes and actions. 

Canada’s Original People lived lives of dignity and integrity, we did not engage in sordid behaviour, seldom trying to subjugate a gender, or destroying another community; instead, we lived lives of deep meaning and substance that held at its centre an abiding respect for the land which gave us our physical (east) spiritual (south), emotional (west), mental (north), sustenance. We came into our leadership by staying in our personal and collective power, by showing up and choosing to be accountable; by extending honour and respect to all living beings. We lived by the dictate: “Begin as you mean to carry on.”

We honoured our heritage, we were flexible and fluid in our dealings with each other. Every day, we demonstrated by our behaviour the power of “right action”, and its components of clarity, objectivity and discernment. We were open to outcomes, not attached to them which would have limited the scope of our lives. In other words, we paid attention to what had heart and meaning because above all else, we knew that it was the heart that held our memories; when we extended the arms of love inward to ourselves and outward to others, we held a balanced view of the power of health, wellness and positive interconnectivity. We dared to dream but remained humble in the process. We gave voice to the majesty of ceremony and prayer through our songs and stories.

We have never forgotten that our life dream depended on our judicious use of the land and each other. You see, we were more than the sum of our physical parts, or our tribal names, we were water, land, trees, animals, swimmers, flyers, crawlers and the supernatural. And, so we accepted without limits or conditions our role as Mother Earth’s caretakers and we found joy and challenge in the journey. There was a deep understanding of the equality of all life with each living and non-living entity having a soul. The Tsimshian believe, for example, that the animals and the standing people (trees), brought to the spiritual table their own unique gifts which were equal in strength to their human cousins. There are many stories from the Pacific Northwest Coast about the standing people which were revered for their ability to provide breath, protection, warmth and shelter to humans.”

NOTE: My book contains a chart to build a forty-stone Medicine Wheel, along with both a Character and Environmental teaching. Forty Stones = Eighty Teachings! The book is a valuable tool for anyone wanting to know more about the rich knowledge of First Nations people.

AND THAT IS WHY I SPEND A LOT OF MY TIME WITH THE YOUTH OF THE WORLD – THEY ARE THE FUTURE CARRIERS OF THESE MOST NOBLE OF IDEAS AND GOALS.
Nii’sabbat (It is finished).

I spent over thirty years working in an institution with a culturally-diverse student body. The staff? Not so much. For twenty of those years, I was the only First Nations employee and sadly, it took me three times as long to move up the so-called “corporate ladder”. I was naive enough in the early days to think that post-secondary educational institutions were enlightened places, unfortunately not so much. Still aren’t in some cases.

The racial slurs that were said to my face, or implied, prior to rules and equity policies would curl your hair. I have never thought in terms of race, so each time it happened, it came as a surprise, and I found myself looking around before realizing that the slurs were directed at me. Even now, in my relatively advanced years, I still carry that element of surprise when it happens. In my early years? Not so much!

I was angry that my prodigious skills in leadership, administrative policy and decision-making, creative and independent thinking, ability to get the best out of people, and sheer efficiency were not recognized. Skin colour and gender bias had a way of blocking the light. Over the years, I had wished desperately that someone, anyone would recognize the fullness of my talents and liberate me from racial stereotyping. Eventually I realized I had to find the courage to do it myself.

The last straw came in an interview for a senior management position. One of the faculty members, stated quite baldly that “my kind” were not hired in their department (Science). That, I should know better than to try to rise above my station (the year was 1980). I stood up, stopped the interview and went directly to the President. All hell broke loose after that and I never again allowed myself, in the words of the great Holy Man, Hin-Mah-Too-Lah-Yahk-Kekt (Chief Joseph), “to bow my head before any conqueror.”

The Dean of Science tried to wiggle out of what happened, but there were five other people in the room, so with great reluctance, he was forced to offer a half-assed apology. He was typical of the academic breed who lacked the courage to face up to “not right” action. Ironically, it took that debacle to finally move me to the level of management. In the end it still wasn’t my skills or education, but the fear of a public scandal that motivated the promotion. (Sigh!) Nonetheless, I was able to forge some solid relationships (the President at the time, included) and my stellar work record spoke for itself. I was a valuable member of the team, but not so naive at this point, that it couldn’t be ripped away at a moment’s notice.

Years, later, I made it to Senior Management, a lone Indigenous woman on a battlefield of  non-Native sharks. They thought nothing of finding funny phrases like, “reserve Rita”, “noble savage”, “two tall totem” (a nickname I discovered when someone inadvertently copied me on an email). Every time it came to my attention I raised almighty hell. I was, indeed just too tall to think that small.

I brought my thirty staff together, and told them right up front that I would always have their backs and that I expected nothing but their best. I, in turn would do the same, and not a racist word is to be spoken in the department or there will be hell to pay. We were a team, and as such we had weekly circles in which office policies would be discussed under an aura of calmness, inclusivity, equal sharing. Office politics were now a thing of the past for the simple reason that there is nothing more boring. They laughed.

The floor was open for suggestions, comments, baring of souls, and what happened in the circle stayed in the circle. To the best of my knowledge, once we all got used to the idea, our business did remain our business and staff felt more and more comfortable about revealing their feelings. We worked in a high volume area that required enormous energy eight hours a day (for me, between ten and twelve hours). Rest and contemplation were important life and business skills, and once a month, we would spend an hour in meditation and sharing.

I introduced policies and practices that allowed for effective team-building and support. The buddy system really works! Without hesitation, I hired people with high degrees of skill, and surprise, surprise knew more than I did on some things! Employees were given some measure of control on a day-to-day basis, after all, they did the work, they knew best on a variety of issues. Motivation eventually became a non-issue.

In other words, I refocused attention back on the staff and created a situation where they could choose to be a viable team member in a place of safety, knowing that if they chose not to engage there would be no hard feelings and I would endeavour to find them a position elsewhere. It happened only once. She just couldn’t work for an “Indian”.

It was not perfect, it never can be when a disparate group of humans get together. A state of symbiosis takes hard work, trust and commitment on both sides. Generally speaking, however, where both management and staff had a pretty-much equal say in how things were run worked superbly. The staff were pretty over-whelmed in the beginning that there was a manager who actually gave a damn about their lives, their work and their future goals. Interesting that no one commented or judged the fact that I was Indigenous. Such things were left to the university executive and faculty to do!

Too much work, too little time, lack of validation by managers adds up to high absentee rates and general ennui in performing daily tasks. These days, company loyalty by employees is a dream only to be wished for. Companies would probably save millions of dollars in lost productivity due to high absenteeism if they:

Walked the walk, rather than just talked the talk. Did not just pay lip service to supporting employees and then do nothing to show them. It simply remains an idea, and bottom‑line issues suffer as a result.

We often spend more time in the workplace than we do with our own families. It behooves us, therefore, to try to create connections with one another and find mutual rhythm, balance and harmony in order to achieve personal and company goals. Duh! I’m not sure why this seems to be so revelatory to some. If we all co-operated we could save the damn world!

My knowledge as a Medicine Wheel teacher worked seamlessly with my skills as a senior manager in a culturally diverse, unionized situation. Neither group should have to sell their souls to get the job done and it is no secret that contented humans encourages relationships that cross cultural, political, social and professional boundaries. Just get it done, people!

Finally, in the words of Eleanor Roosevelt, “Nobody can make you feel inferior without your consent.”

Serenity can always be found within a storm. Wilwilaaysk, All my Relations

First Nations people are at a point in history where a decision to move forward, or not, must be made. Who does it benefit that we are taking the worst of European culture and using it against ourselves. How is  that helping with the healing process? Do we honour ourselves as well as our Ancestors who died often tragic deaths if we remain victims? Should we continue along that road, despairing at our losses and doing nothing about it? We can no longer sit on the sidelines of our own culture spinning our spiritual tires waiting for someone else to solve our problems. We can no longer remain static with our hands held out to the power brokers for more and more funding. We must stop creating toxicity within our own organizations with infighting, nepotism, intimidation, power-mongering, in other words, politicking of the lowest forms.

Moreover, we can no longer continue along the path of reliving the suffering of our Ancestors over and over again. It keeps their spirits restless.

The Oppressed have become the Oppressors as we continue to fight and gossip among ourselves, about losing our “traditional values”. Do we, as Indigenous people, really even know what we are talking about when we expound on ‘traditional’ things? Have we raised several generations on a diet of generalities and trite phrases? We were not put here to be ploughed under by the miscreant ambitions of spiritually and morally bankrupt people both inside and outside Indigenous country.

Each First Nations person born in the generations succeeding the first cultural genocide attempts are living with the fallout of continued pressure to assimilate into so-called mainstream Canadian culture. As a result, our children are growing up in families bereft of tribal knowledge that sustained the tribes for thousands of years. They are grappling with the substance abuse of their grandparents and parents, often falling into the same patterns themselves because they feel helpless in the face of such despair, lack of mentorship and loving families.

Subsequent generations not only carry the strain of individual anguish and attempts to heal, but as difficult as it is, we also carry the responsibility of healing entire Native Nations. The despair is great and trying to find a cohesive way to heal is next to impossible – too much infighting, too much politicking on reserves as well as within urban native organizations. Into the mix comes stereotypical attitudes from the wider world that we are either saintly/spiritual souls or drug-addicted alcoholics. There seems to be no middle ground, and somehow out of all of this we have to heal – and NOW, according to an impatient Canadian populace!

As a sad Chippewa song laments:

“The Sound is Fading Away – It is of Five Sounds – Freedom –

The Sound is Fading Away – It is of Five Sounds”

I believe it to be possible to combine what we have left of our cultures, honour our memories and allow our histories to meet and thrive with the good things that come from the interaction with other cultural histories and relationships. Firstly, however, we must take a good hard look at who we are, and, more importantly, who is telling us who we are both inside and outside our communities.

Never in the history of the world has a race of people been so exposed to so many people who know so little, but think they do. Never has a race of people had their culture purloined in so many ways by so many misguided souls who end up becoming more native than the Indigenous people themselves! And then to add insult upon injury, many of these same people say, “We give you money, why won’t you heal?”

To make matters worse, within our own people there are those who choose to elevate themselves to Leadership/Elder status having not done much in the way of spiritual work – read a few books, talked to a few people – BINGO! I am a pipe carrying expert of sacred knowledge. 

We have been on sensory overload for seven hundred years trying to come to grips with the new religions, while still trying to hold on to whatever values and spirituality we have left. This has been a bit of a losing battle as we now only have partial understanding of our cultures having lost so many generations to the horrors of Christian residential schools, Indian wars and racist laws, among other things. Therefore, it is very easy to set oneself up as a teacher of all “things native” because who is going to know if you are right or wrong?

To pass on Indigenous knowledge requires dedication to a life filled with a large dose of listening, listening, listening, mixed with another healthy dose of integrity, mixed with a healthy dollop of Ethic #1, Non-interference, topped off with huge amounts of compassion, respect and humour. In other words, to know where I am going, requires that I know where I came from. If I am going to “talk it”, then I’d better be “walking it.” Wilwilaaysk, All My Relations.

In the late twentieth and twenty-first centuries it became increasingly difficult to be a member of a First Nation because so many others who weren’t wanted to join the party. Not only are we trying to sort ourselves out, but we are also having to deal with what I call “spiritual cherry pickers”, those folks unhappy in their own skins, and see greener pastures in our Spirituality.

Shannon Speaks: “Are you telling me you spent a weekend with an Elder, and now you are a pipe carrier for a community? Are you Native? No? How does that work? You mean to tell me that I didn’t have to spend decades learning and living my Indigenous culture? Damn!”

Let us talk about the identity and healing process of Native people for a bit. Fortunately, it is in our DNA to adapt to our surroundings. We have done it for thousands of years. Sheer survival depended on our willingness to adapt to change (environment, social, political). In present day realities, perhaps we have not acted as quickly as others would like, but it certainly has not stopped others from being attracted to “things Indigenous”.

Our culture and spiritual practices are routinely bought and sold for profit. In my travels, one of my favourite pastimes is to drop into souvenir shops, and see the white-featured “Made in Japan” Native dolls standing forlornly on dusty glass shelves beside “Made in Japan” Royal Canadian Mounted Police (R.C.M.P.) dolls. The R.C.M.P. are still standing guard, even on glass shelves in cheesy souvenir shops! If ever there was a metaphor for why we are struggling with our healing, this is it.

May I remind you that we are intelligent flesh and blood people with dreams, feelings, hopes for a wondrous future and economically viable businesses. Yet more often than not we are depicted as romantic images on postcards and calendars, to be sold as prime examples of Canada’s tolerance for racial and cultural diversity. People flock from other countries looking for the noble savage.

How many times have I been stopped on the street, and asked, “Are you a Real Indian?” My usual response is, “Why not ask the question you really want to know, am I a fake Indian?” The response is usually a blush, a stammer and a slinking down the street leaving me gnashing my teeth. Although there are some misguided yet sometimes earnest souls who are very sincere and respectful. To them I tip my moccasins and answer their questions. 

A Story: I was on a speaking engagement in Germany some years ago. The audience was more than a little disappointed that my keynote was not peppered with romantic references and rhetoric. They absolutely did not want to hear about reserves, residential school, or the 1876 Indian Act, which of course, is exactly what I gave them. I do not believe in sugar-coating that which is made of bile in order to create a fantasy world of romantic dreams and illusions for the international world to bask in. We are talking about repeated attempts at ethnic cleansing, and one would think, of all people, the Germans would have some understanding. In retrospect, perhaps this is why they prefer to buy into the romance of Indigenous culture, because the rest of it hits a little too close to home! Nonetheless, it will not be me who paints a distorted picture in order to save the delicate sensibilities of those who choose to believe another story.

I leave that to the Carl May’s of the world, a German writer who, in the 1920’s, wrote fanciful tales about North American Natives. Generations of European children grew up on these stories. Those of us on the other side of the big water have had to live with the fallout of his romantic meanderings ever since. There is even a theme park.

Whose idea was it to think that living in a harsh, untamed land should be so fictionally idealized? (See “When Indigenous History is Rewritten: The Musical” below). In reality, the so-called “Indian Wars” were dirty, vicious and, for the most part one-sided. In the United States, for example, the victories at Rosebud Creek and Little Big Horn River in 1876 may have won the battles for some of the Plains such as the Cheyenne, Lakota, but ultimately, and very soon after, the overall war was lost. They were never again able to muster that much fighting power. People were just too hungry and too divided and eventually succumbed to the inevitability of being forced onto reserves far from their ancestral homes.

These stereotypical images endure however, as  we are a saleable commodity. We make for really swell photographs. But in the cold light of day, when the lights from the cameras are off, and the tourists have gone home clutching fistfuls of postcards, and other memorabilia, we remain behind with little of the monies gained from all this exploitation finding its way back to our communities. All we know is, as a friend of mine once said, “You gotta be hip to history, or be doomed to repeat it.” Amen.

For my Mother and Grandmother’s sakes, I do not want what happened to them to rise again. We must learn from it, acknowledge it, and then move on. Wilwilaaysk, All My Relations.

Scene One
Grandfather Sun is just beginning his leisurely walk across Father Sky; another day of peaceful co-existence begins for the people. Grandfather Sun gazes benevolently upon this pastoral world. Warrior males, looking remarkably like bronzed Fabio’s stand nobly by, well oiled, well-muscled, six-pack chests that are glistening in the aforementioned morning sun (spotlight). 

Their women, looking like red Barbie dolls, adorned in buckskin dresses serenely tend the fires while on their backs secured snugly into brightly decorated cradle boards chubby babies (wearing fringe of course) coo happily. They wait with romantic overtones for their men to come home. Drums throb a steady beat, the voices of the Elders can be heard singing songs as offstage the audience hears the whoops of young men, galloping wildly and freely across the Plains, braids and feathers flying in the wind with not a care in the world. A truly bucolic landscape, like the Ancestors had time! There is a collective sigh from the audience as they yearn for days gone by.

Scene Two: British soldiers, dashing and gallant stroll about the stage singing drinking songs. There is a call to arms, and they roar with glee, victory pounding in their hearts. Another song, “Red Devil Boogie” is sung.

Scene Three

The men are adorned in bright red coats, white breeches and shiny black boots striding in conspicuous fashion through the woods (what were they thinking? Like bright red wouldn’t be noticed by the warriors?), secure in the knowledge that their devotion to God, Queen, Country and a really good musket would secure their victory and vanquish the “red devils”. Again a resounding chorus of the “Red Devil Boogie”.

Scene Four:  Pounding of the big drum is a call to arms, this time,  Noble Savage Two Feathers rises at dawn, as good old Grandfather Sun, once again does his thing. He steps from his tipi, oils his chest, places on his head a heavy, full ceremonial white-feathered eagle headdress. The feathers flow down his back. He sings in a thready tenor voice, sounding suspiciously non-Native, “I am pretty, oh so pretty, I am pretty, and witty and wise….”

A video flashes on at the back of the stage.  Two Feathers, leaps aboard his already galloping pony, as he smoothly fits an arrow into his bow, letting them fly with amazing accuracy, all the while controlling a galloping horse, heavy headdress,and whooping his steadfast belief that he can defend his way of life as he sings, “I’m gonna wash those Brits right oughta my hair.” Oh yes, and he is also spitting feathers out of his mouth and eyes, along with slapping at flying fringe which is getting in the away of shooting his arrow.

A SHOT RINGS OUT! – “Oh no,” the audience moans. Noble Savage, after all that effort, flies off his pony mortally wounded….splat….dead.

The soldiers sing a tune from Oklahoma:

  “Poor Red is dead, Poor red man is dead, we took him down with a musket shot to the head. We were down upon our knees, but the shot was a breeze, ‘cuz Hollywood rewrote history instead.”

One final voice rings out, “How much can I get for that headdress?”

Father Sky continued to turn (meaning the years went by), more and more technology has entered the lives of humans, and my role as a keeper of sacred knowledge began to fade.

It all started “back in the day” with the invention of the printing press which started the erosion of the oral narrative. The stories became words in books, but the subtle nuances, understandings and knowledge were lost and Native languages began to die out. Stories became “stand alone” narratives and the connections to the culture from which they originated was irretrievably severed.

Moreover, the Internet has shrunk the planet even more and people can move around wherever they desire even to the most remote places with the simple click of a mouse. It seems that this encroachment into unfamiliar territory includes collecting and retelling cultural histories without a real understanding of the culture from which the narratives come. And….we no longer have the patience to sit quietly and listen to the truth.

Unfortunately, today the modern teller is seen merely as an entertainer primarily for children, who works for very little (expectation usually being no payment) and simply recites words. A far cry from the once important person who had professional status in the community.

As a chronicler of Indigenous culture, I am reclaiming the honour and professionalism as a cultural guardian charged with the responsibility of being a powerful voice of change within the modern world. This vital aspect risks being lost in the mists of time as the world speeds up and our attention spans wane.

The true role of the Narrator is to teach about our cultures cultures, morals, spirituality, laws, and social values, that govern a community. Using the Oral Narrative as the forum, knowledge, values and beliefs are passed to future generations. Wilwilaask, All My Relations.

There is much responsibility associated with Leadership; It is a dynamic process and involves many interactions. It is not simply about leading other people. It has everything to do with how a person leads herself. Thoughtful self-assessment requires equal amounts of wisdom and courage. If she does not feel confident and hides behind a facade of timidity and passive aggressive manipulation, OR if he does not believe in himself, and hides behind a facade of bullying behaviour, then effective leadership cannot exist. One’s own mental, emotional, spiritual and physical house must be in order to influence and effect positive change and healing in others.

There is no room for arrogance or self-serving attitudes when dealing with the bigger picture – refusing to get back in the trenches from whence one has emerged, suggests a reluctance to go back and revisit perhaps painful personal history; this reluctance translates to a lack of sincerity in really wanting to help others through shared experiences.

There is no such thing as a ‘perfect’ leader, one whose traits and attributes can be cut out of a common template and applied to all organizational situations. There are many different types of leaders who are equally effective in getting things done. Generally speaking, good leaders do have some similarities:

–Rather than looking at the dots that create a photograph, a good leader sees the big picture.

–The three C’s: Collaborate, Collaborate, Collaborate

–The three S’s: Share, Share, Share

–A good leader has the willingness to adjust personal habits and attitudes in order to accomplish goals.

–A good leader always, always remembers where she came from — she willingly gets back into the trenches from time to time; she likes getting her hands dirty; yes, she answers her own telephone! – that is, she will lead by example.

–A good leader deals effectively and quickly with problems by anticipation and preparation.

–A good leader, is an innately good person because she understands her own ‘soul’, and the soul of the organization and the people she lives/loves/works/communicates with.

–A good leader is not someone who places his own wellness and self-gratification first.

–A good leader has the greater good of the people, organization and the surrounding community at the forefront of his general attitude.

–Dreams and visions are part of her building process.

–She sees change not as an obstacle but as an opportunity to move the process forward. All opinions are sought and valued.

–She has great compassion for all those affected by decisions of change, but she does not become overwhelmed with empathy.

–He knows it is simply not always about bottom lines.

–A good leader has the confidence to hire people who know more than she does on various issues. She know that it is not possible to have all the answers all of the time.

–A good leader knows how to get the best out of the people he is working with.

–How well do you know yourself?

–When was the last time you sat in thoughtful contemplation reviewing your life, and where you are today?

–What does spiritual and emotional wellness mean to you?

–Can you define what it means to “stand in your truth?”

–How do you make decisions – alone, consensus, collaboration?

–When was the last time you admitted that you were wrong? How did that feel?

–When was the last time you admitted you did not know something?

–When was the last time you took responsibility for sub-par work done by subordinates?

–When was the last time you took ownership of sub-par work done by yourself?

–Describe your best three communication tools.

–When was the last time you took a reality/attitude check?

–When was the last time you elevated, supported or assisted someone else in a significant and tangible way?

–Have you ever hired or encouraged someone who knows more than you on a particular subject(s)?

–Describe three behaviors and competencies you consider drawbacks to your effectiveness.

–How do you define yourself: how much does your job define you? How much does your soul define you?

–What are some of the values that have shaped your life to this point? What works, what could be changed?

–Do you work to better yourself to be a better person or to be better than everyone else?

–Encourage collaboration across cultural, political, social and professional boundaries.

–Build stronger links between colleagues.

–Emphasize the need for partnerships, team building and consensus.

–Support for middle Managers – it is generally their posteriors on the line!

–If the organization is a circle with the top revolving around the bottom which revolves around the middle, which revolves around the top, then much more can be accomplished because everyone knows what everyone else is doing.

—Identify, evaluate and respond to the many factors that determine a successful work environment.

–Create a new matrix for evolving new models of behaviour and creating dynamic new alliances among a variety of traditions and disciplines.

–Understand the importance of employee diversity in the workplace.

–Understand that Reflection and Contemplation are important Life and Business skills.

–Review Shared leadership tenets below.

Gaming on Reserves is not new. Prior to European contact, on social occasions Indigenous people engaged in what was to the Ancestors an innocent and fun leisure activity. The Mi’Kmaq, for example played waltes which called for the flipping of boned dice into a bowl; the Huron also had a derivative of the game in which they used fruit stones as dice; the Nuu-chal-nulth called it lehal; in this case drummers tried to confuse their opponents. The Plains People (i.e. Lakota) also had a variety of gambling games, and on and on. Gambling was restricted to the winter months, for such activity was thought to make the people lazy if engaged in during the spring and summer months when everyone was busy with hunting, fishing, trapping – preparing for winter in other words.

As noted above, gambling was a pastime to be enjoyed on a very limited scale. This is not to say that some warriors did not lose their moccasins, they did. Such humiliation, however, could draw the censor of a Nation and this was to be avoided at all costs. Prior to contact, lust for money and power did not cloud the sacred knowledge as it does now, for the simple reason that money was not a commodity to be used within communities, that is, until the arrival of the Europeans.

Given today’s climate it was all rather innocent. High stakes gambling really came to fruition in the late 1980s and 1990s and not without much pain and suffering. The split in the Mohawk Nation at Akwesasne and Kahnawake in the late 1980’s caused what some refer to as the “Mohawk Civil War” when entrenched sides of “pro-gambling” and “anti-gambling” fought a bitter fight. Well-armed warriors denounced by the Council of Traditional Chiefs engaged in beatings, fire-bombings and shootings resulting in two Mohawk deaths at the hands of their own people. This is an extreme case, but nonetheless a terrible reality and one which the two reserves in question have yet to totally recover.

Depending on the agreement with the various provincial and federal governing bodies, the reserve receives a portion of the millions of dollars that are yielded from gambling. The term,, “Revenue Sharing” has become the catchphrase – it is darkly amusing in one sense because the word “tax” cannot be used, for the simple reason that reserves cannot be taxed – so ‘revenue sharing’ becomes the euphemism of choice.

It cannot be ignored that those reserves with Casinos, have resulted in a dramatic improvement in the standard of living, employment opportunities have increased where none existed before. It is hard to argue with that. However, one can argue that Indigenous societies are now in the same position as white societies, wherein there is a deep chasm between the ‘haves’ and the ‘have-nots’ grows ever wider with each passing day.

It is also hard to argue economic boom times when one in three Native people live well below the poverty line in this country resulting in devastating social ills – violence, substance abuse, illiteracy, poor nutrition. As leaders struggle to find solutions to their problems, for some the answer has come in the form of wheels, slot machines and chips.

Keep in mind because Crown land prohibits economic development on even a small scale, gambling is one of only opportunities where financial gain can be made by communities. Reserves cannot bring in industry and other commercial enterprises for the simply reason that reserve land cannot be used as collateral. In other words you cannot develop what you do not own.

Casinos are built on the land for tax break purposes by non-Native organizations with the approval of the reserve’s governing bodies, Ottawa and the Province(s). This is not to say that councils are benign participants in the wealth being extracted on their lands, not at all. Depending on the negotiations, economic advantages for certain reserves (i.e. Rama-Ontario) are a huge fact of life. Moreover, gambling has become a multi-faceted economic stimulant – employment, hotels, conference sites, tourist destination, in other words, Las Vegas on a smaller scale. With money, these reserves have new schools, hospitals, community centres, language programs, the arts, roads; they are even in a position to influence the political process in this country – money talks, in other words.

Some final thoughts and ironies:

• In terms of casinos and gambling, an influx of cash has jolted a rebirth of Indigenous National pride, values and knowledge albeit on the backs of inevitable human misery that has accompanied this financial mother lode – addictive gambling, suicide, violence, financial ruin by those not in control of such a heady drug. Gambling like alcohol is an addictive disease and one that can occur quite quickly.
• The preservation of Indigenous identity again with a rebirth of cultural practices and languages programs paid for by a portion of gambling funds set aside for those purposes.
• With impunity, can the casino reserve crowd carefully hang up their Armani suits and step into a sweatlodge to commune with the spiritual nature of their Ancestors and find balance and harmony with the left hand on their hearts and the right hand spinning wheels of fortune?
• Is it fair and right that most Native communities are continuing to live lives of abject poverty when only a few are thriving? Here’s hoping that the casinos stepped forward with financial assistance when the population of KASHECHEWAN in northern Ontario was evacuated in 2005 and 2008 because of E-coli poison in their water system?

CONCLUSION
Gambling is now embedded in tribal life. Reserves are cashing in on what people love to do – gamble. In the words of a visitor to the Mystic Lake Casino owned by the Shakaopee Mdewakanton Dakota tribe,

“Walking through the doors, I’m taken aback by the glitter and noise of hundreds of slot machines and video games. The structure’s circular design, our host says, symbolizes “the great circle of life, the four seasons, and the three cycles of life. Within the concentric circles of the main casino, all seven tribes of the Sioux nation are represented.” I wander into the 1,100-seat Bingo Palace located at the west end of the structure and pause, disoriented by the mixture of spiritual and cultural images that frame this setting. A clergy friend from northern Minnesota had told me that the radio advertisements for Mystic Lake use a drum and the voice of an “authentic” shaman to lure customers to its gaming tables. Mysticism of a kind abounds here, but I’m not sure it is exactly what Black Elk had in mind.” (John Magnuson, February 16, 2004)

Make no mistake, I want my people to succeed. I want them to have all the advantages that the rest of society has. I know that this is an almost impossible task through regular channels as racism and intolerance continue to abound. Although I cannot deny the economic advantages to some of my brothers and sisters, getting rich through a process of legalized financial prostitution, and selling out our sacred symbols such as the drums, eagle feathers, the medicine wheel to do it was DEFINITELY NOT what Black Elk, Chief Joseph, Mourning Dove, Big Bear, Shamolla, Sitting Bull, Crazy Horse and all the other great Native leaders and mystics had in mind for their people.

Wilwilaaysk, All My Relations.

Luther Standing Bear, 1868-1937
Oglala Sioux Chief

“I am going to venture that the man who sat on the ground in his tipi meditating on life and its meaning, accepting the kinship of all creatures, and acknowledging unity with the universe of things was infusing into his being the true essence of civilization.”

“Out of the Indian approach to life there came a great freedom, an intense and absorbing respect for life, enriching faith in a Supreme Power, and principles of truth, honesty, generosity, equity, and brotherhood as a guide to mundane relations.”

Definition of Shared Leadership for Native Cultures and ALL Organizations

Modern Native cultures are complex and difficult; it never used to be this way, but the imposition of European beliefs and values on well-established Indigenous communities forever changed us. After “The Change” (basically 1491), how my Ancestors were treated became a patchwork quilt of racist, knee-jerk reactions by all-levels of Canada’s new Government(s).

The bottom line was always divide and conquer, assimilationist policies which were founded on appalling intolerance and flat out aggressive, warrior attitudes, including the first acts of germ warfare perpetrated on a North American people. (See Facts and Fantasy). As a result tribal societies were and continue to be torn apart; over time the infighting among First Nations people escalated to a level that is now legendary amongst urban and reserve communities. The oppressed became the oppressors turning against themselves. Corruption is now almost commonplace.

A number of organizations quite enjoy the patriarchal ‘Power-Over’, hierarchical mentality adopted from European attitudes, and have gotten away from the matriarchal, shared leadership, consensual behaviour that ruled us for thousands of years. In fact, most Band Councils are dominated by men reluctant to relinquish their power. In the time before The Change, shared leadership respected the gifts and talents of everyone, because it was felt as long as each person could use their special gifts, the people would hum for another day. Each person was valued, in other words, for what they could bring to the collective table of life

Having said all that, it behooves all four main global cultural groups (Red, Black, Yellow and White) to get together in a manner that pleases their Ancestors in a spirit of peace, cooperation to create a better world for ourselves and future generations. There is not much time left, as the prophecies state we are in our final days. We must elevate ourselves above jealousy, hate, racial discord and disharmony. There is still time.

SHARED LEADERSHIP IS:

–A representative and collaborative decision making process characterized by collective empowerment. A co-operative effort, in other words, that should involve: Reserve and Urban Native Cultures; Elders, Women, Men, Young People and Children. These groups should include: status or non-status First Nations, Métis, Inuit, and any group or individuals committed to the elevation and promotion of Native culture, history and spirituality; all levels of Indigenous and Canadian organizations and government infrastructures.

–A commitment to the principle of respect for the opinions of all those sharing in a common purpose.

–All social, political, racial groups must be treated equally, fairly. Every voice must be heard without judgment, criticism.

–Each person must be given the respect she/h deserves to stand in the truth of what she/h believes.

–As difficult as it is to do, “power over” mentalities, that is the desire to impose leadership,  on another must be set aside for the simple reason that this is not true leadership, but one  person, gender or group’s desire to exert control for their own sake.

–Autocratic or authoritarian opinion in and of itself has no place within peaceful interaction. It upsets the balance and does not allow for participative or democratic exchange.

–Final decision-making authority can rest with a few, only if the body as a whole approves.

–Delegation in order to allow to free creative expression only strengthens a circle, not diminish it. This requires trust in your own ability as a leader to allow someone who perhaps knows more than you on a particular issue to run with it.

–Delegation also extends to groups if you as leader, and the group member are confident they can do the task without overt supervision.

–True leadership is all about support, sharing, caring and cooperation.

–Comprises structures, procedures, standards and time limits arranged to make decisions and policy in an orderly and effective manner.

–True leadership is knowing when to hold, when to fold, when to give, when to receive.

–Necessitates that all participants attempt to arrive at a consensus when making decisions appropriate to their responsibilities. Therefore, all participants share in the consequences of those decisions.

–Neither create nor sustain groups or organizations that benefit only certain individuals or particular interest group(s), but function to achieve the elevation, missions and purposes of all of Canada’s Indigenous Peoples.