The Endasak tree-planting and bee-keeping group: a group like none other!

By Aliraza Alidina, 2nd year MDP student

 

MVIWATA – Mtandaowa Vikundibya Wakulima Tanzania – is a national network of small scale farmer’s groups. In my three months internship in Babati, I worked as a Monitoring and Learning officer for the MVIWATA branch of the Manyara region. MVIWATA Manyara works in five districts of the Manyara region: Babati, Hanang, Kiteto, Mbulu and Simanjiro.

Being part of activities with multiple groups, I realized that project success really depends on the group dynamics. Many – if not most – groups we worked with were facing different challenges which affected the progress and success of the projects. For that reason, MVIWATA works hard to constantly follow-up activities and assist in any way possible. But at the end of the day, committed groups with a strong team are the only ones to really achieve successful results. One such group is the Endasak group in Hanang district. The Endasak group has 30 members. Amongst them, five are crucial members and sort of lead much of the project due to their strong dedication.

Planning session with Endasak group

One of the focus areas of MVIWATA Manyara is ‘environment conservation and water’. MVIWATA has tree planting, bee-keeping, biogas and climate-change sensitization projects. I was able to take part in some of these projects, particularly tree-planting and bee-keeping. The way it works is that MVIWATA works with different small-scale farmers groups to implement the projects. MVIWATA supports the groups through the funding that comes from Trias, a Belgian NGO.

Cleaning of the hives

I witnessed a tree-planting and bee-keeping project with this group which consisted of the following: initial a planning session, the moving of bee-hives, cleaning of bee-hives and the opening “ceremony”. The ceremony was a short meeting where we were invited to mark a new beginning for the group. There were prayers in Islamic and Christian style followed by sharing of biscuits and soda. The experience was quite humbling.

From my short experience, I can firmly say that the Endasak group is exemplar for other groups to emulate. An essential ingredient of this successful team is the presence of a solid core sub-group who are at the fore-front of much of the activities. I hope their projects achieve the intended results and other groups take inspiration from them!

  

Celebrating a new beginning

My Field Placement with Te Whānau o Waipareira - Part 2

By Sarah Wood, 2nd year MDP student

Rainbow in Waitangi

Waipareira is a fast-paced, high energy organization, so it’s not surprising to me how quickly the second half of my time with Waipareira went by. It was an absolute pleasure to spend these last three months here.

In addition to continuing my work on the literature review and other research activities, in the second half of my placement, Paige and I had the opportunity, thanks to some of our generous hosts at Waipareira, to travel throughout northern New Zealand. Being based in Auckland for most of the placement, it was wonderful to see some rural areas including Hokianga, Waitangi (where the Treaty of Waitangi was signed), Opononi, and the Waipoua Forest (home of Tane Mahuta pictured below). We had the privilege of hearing about each of these culturally significant and sacred areas from amazing people who call this area home.  

Tane Mahuta and me (if you look really closely) for scale

There was no shortage of opportunities to expand by knowledge of the innovative ways Maori have and continue to challenge the impact of colonialism. A key component of Waipareira is the use of te reo Maori (Maori language) and it was amazing to witness speakers of all levels utilizing the language on a daily basis. If you read about Indigenous language revitalization, you will most likely come across information about Maori language nests (immersion for young children). This in mind, it was humbling to work alongside both parents who were instrumental in establishing the first of these nests for their children as well as fluent speakers who were the first generation to attend. It was amazing to witness the pride taken in using and preserving te reo Maori for future generations and this experience has inspired me to continue working on Anishinaabemowin.

I am so grateful for this amazing learning experience and for our Waipareira whanau, and I hope to return to Aotearoa soon! 

Auckland from the top of the Sky Tower on my last day

My First Field Placement with The Winnipeg Boldness Project: Indigenous Doulas and Health Advocacy

By Ari Phanlouvong, 1st year MDP student 

 

Tipi in the sun

The Indigenous doula program is a one of a kind service offered in Manitoba for Indigenous women who travel for birth. As I have learned through interviews, as well as through discussions with friends, there are many common misconceptions about the role of doulas in birth. Indigenous doulas are however distinct as they offer women with emotional support, along with an optional support that is culturally based. This cultural support includes teachings, stories, ceremonies, natural medicines and teas for women during pregnancy, birth and postpartum. More importantly, Indigenous doulas ensure that women are in control of events and processes surrounding birth, and that they are provided with support and resources that are necessary for informed decision-making. Thus, I learned this summer that the Indigenous doulas not only provided emotional care, but were also very strong advocates for women in the hospital setting. 

In the same sense, as partners in the doula program, The Winnipeg Boldness Project (Boldness) and the North End Women’s Centre offered a “Baby Basket” to all families participating in the program. The Baby Basket allows families to choose several items from a variety of categories such as bathing and hygiene, clothing, toys and books, and even some cultural items such as a star blanket and moccasins. The Baby Basket package therefore advocates and ensures that each basket respects families’ right to self-determination.

 

This field placement has helped me to develop not only practical skills in the field of research, but has also enabled me to think of Indigenous women’s health differently.

I had the privilege of meeting and working with many new individuals throughout the summer, from the hardworking and passionate women at Boldness, and a great research team, to the families in the community, the doulas, and some of the women who have initiated this program. Meeting individuals from such a broad range of professional backgrounds and experiences has allowed me to really understand the different aspects of the Indigenous doula program.

 

Tucker, the Boldness office sweetheart

Mikwendaagoziwag: They Are Remembered…Reflections on experiences from the Sandy Lake Memorial ceremony

By Jordan Tabobondung, 1st year MDP student

Lac Courte Oreilles Chairman Mic Isham giving a representative from Army Corps of Engineers an opportunity to speak 

The flowing memory encapsulated through Nibi (water) continues to renew and replenish the thoughts, memories, experiences and hearts of those who attended the Sandy Lake Tragedy Memorial ceremony, a historic event also referred to as the Chippewa Trail of Tears. Through what was shared by elders and leadership representing more than 12 Ojibwe/Anishnaabe Tribes of the Great Lakes region I have learned a great deal more about what had happened during the Fall and Winter of 1850 as Anishinaabeg waited for their annual treaty payments. A plot was constructed by President Taylor’s administration and officials who wanted to put pressure on Anishinabeg Tribes of the southwestern Lake Superior region in the hopes of permanent western relocation to free up land for settler use and control.

The president’s administration as well as territorial officials pressured the move west to Minnesota by changing the location of Treaty payments from Madeline Island to Sandy Lake in Minnesota. As the Anishinaabeg waited for their treaty payments and much needed supplies at Sandy Lake in Minnesota the seasons shifted to winter and many died due to the resulting effects of little to no food, quality supplies, harsh weather conditions and illnesses among other reasons. It was December by the time agents made partial Treaty payments. It is estimated that 400 or so Anishinaabeg had died at Sandy Lake or on the way back to their home territories, after they decided to no longer live under such horrific conditions. A delegation of Chiefs, fueled by the tragedy at Sandy Lake and other events had journeyed to Washington in 1852 to lobby an order to stop the illegal removal of Lake Superior Anishinabeg, to return Treaty payments to Madeline Island and eventually establish reservation boundaries.

One of the Sandy Lake Mikwendaagoziwag activities is to paddle across Sandy Lake as a way to reconnect ourselves and retrace part of the experience of those ancestors. On the shores before the canoe journey begins the elders and tribal leaders hosted pipe ceremony and shared their hopes and reflections about the tragedy in what took place here 167 years ago and the efforts that have been made to ensure we remember those ones who didn't make it back home and the actions that caused the tragedy. We began to place canoes into the water when Migizi (Eagle) first flew by and as we paddled across Sandy Lake the water was calm, still and reflecting the sky so clearly. As we approached the shoreline where the Sandy Lake Memorial rests now after the tribes came together to ensure its presence in 2001, Migizi was calling out and could be heard across the water. It's been so long it seems since I got to be out paddling, and I feel grateful to have had such a beautiful day and calm waters for the journey, learning and participation in ceremony with the people. 

At Sandy Lake Tragedy Memorial ceremony

We waited for all the canoes to make it to shore as preparations were made for the feast we would be sharing together. We gathered to send out our prayers through asemaa (tobacco), to sing our songs and share a meal with the ones who have walked on before us in ceremony as shown to us by the elders and bundle keepers from the societies that exist within the communities. The elders, tribal leaders and bundle carriers spoke about the importance of us remembering our Anishinaabeg histories, connections to the water, animals and plant life that sustains us as human beings. Those in attendance were reminded to remember those ones who lived, who have died and appreciate their actions, achievements, sacrifices and hardships. It is through the work in their lifetimes which ensured that we descendant generations have our Anishinaabeg lifeways intact to carry forward in our time to the generations yet to be.

Part of that reminder was to share about what happened at Sandy Lake such as like I am doing now with this blog post, sharing information with the people, so that it is history that does not become forgotten, and there is a broader awareness of these events. We need to understand where we come from to help us determine where we are going as people, tribes and nations. These events of the collective history of North America, both in Canada and the United States should not, and must not be ignored and forgotten for the sake of Reconciliation- for these events and this history is what determines WHY there must be reconciliation between the governments and our Tribes and First Nations. The truth must be revealed to the people, and must be felt by all of us as descendants in order to extend our understandings of who we are, where we come from and what we must do to ensure these kinds of tragedies do not happen again.

Links for Reference:

1.      The Sandy Lake Tragedy: In Three Minutes- https://youtu.be/FnNS26btMXA

2.      Chequamegon History- The Removal Order of 1849- https://chequamegonhistory.wordpress.com/category/sandy-lake-tragedy-and-ojibwe-removal/

3.      Sandy Lake Tragedy- or the Chippewa Trail of Tears- http://www.chiefbuffalo.com/buffalo/Sandy_Lake_Tragedy.html

Pauktuutit Inuit Women’s Association

By Kara Passey, 1st year MDP student 

The concept of an Inuit Women’s Association was born out of conversations in the late 1970s, and put forward in a 1981 resolution by Inuit Tapiriit Kantami (ITK). Pauktuutit was created to address the existence of the unique barriers that Inuit women in Canada face in the pursuit of wellness for themselves and their families, and that it was necessary to create a specialized, concentrated organization to develop approaches to overcome these barriers.

Amauti at Pauktuutit

Pauktuutit has since become the leading national organization on issues pertaining to the health and equality of Inuit women in Canada. They utilize a wholistic model for wellness and development, acknowledging that all their individual pursuits contribute to one strong whole. Approaches include program design and implementation, networking/partnerships between regional delegates and government, research, as well as advocating, lobbying, and court challenge activities. 

The themes of their work encompass economic development/ financial empowerment, intellectual property and traditional Inuit ecological knowledge, housing, health (mental, physical, and spiritual), awareness campaigns (safety, AIDs, tobacco, drinking and driving), violence against women, justice, and participation in conversations pertaining to Indigenous policy and constitutionalism. 

Despite the lengths at which they’ve built partnerships and networked with other regions, organizations, and systems of government, Pauktuutit struggles to have their voice heard at the national level. They are often only invited to conversations about policy and legislation via proxy of other organizations (such as ITK or the Native Women’s Association of Canada), or are not consulted at all. In some cases, such as the reports constructed by the Royal Commission on Aboriginal Peoples, they see their ideas and voices reflected within recommendations, but are not included in implementation processes. 

This summer I had the opportunity to work with Pauktuutit on a research project that both analyzes the timeline of Inuit policy and constitutionalism (as implemented by the Canadian Federal Government), highlights the ways in which Inuit communities are experiencing colonization, and were not consulted in the creation of policy, legislation, and development projects that have effected them directly. 

While this analysis helps to illustrate the reality of Inuit development and governance today, the second half of the paper describes the ways in which other national Indigenous organizations (NIO) achieved their status as recognized NIOs within constitutional processes, and also provides an analysis of the creation of Pauktuutit and the work they have done to date. The paper includes an explanation of Pauktuutit’s wholistic approach, their endless work towards the financial empowerment of Inuit women, inquiries into justice processes and violence against women, as well as court challenge activities. Pauktuutit hopes to use this research to inform their requests of involvement in consultation processes, and to build a stronger relationship with the Canadian Federal Government in the pursuit of reconciliation.

Researching the Effects of Community Based Education and Training in Nisichawayasihk Cree Nation

By Cassandra Szabo, 1st year MDP student

In addition to my work at the Atoskiwin Training and Employment Center of Excellence (ATEC) doing co-ordination, proposal writing and programming I have been working on a research project that is in partnership with ATEC and the Manitoba Research Alliance (MRA). The project's title is “Aboriginal Employment and the North: An Examination of Aboriginal Labour Training and Labor Inclusivity at the Atoskiwin Training and Employment Center (ATEC) in Nisichawayasihk Cree Nation, Manitoba, 2006-2020”. The main researchers of this project are Henk Warnar of University College of the North and Shauna MacKinnon of MRA and the University of Winnipeg.

ATEC hallway

The aim of this project is to show the stories and journeys of students that have attended ATEC. MRA has previously conducted studies examining Indigenous peoples' access and outcomes to training, education, and employment and these studies have shown that the most successful programs are ones that are small, holistic, and community based. 

Seeing as ATEC has now been in operation for 10 years it is positioned well to be used as an example of how this type of holistic and community based training functions and the specific benefits of it. ATEC has created a holistic model that takes into account all needs of the student, and it is located in the First Nation community so students do not need to leave their homes and families. The methodology of this research was decided upon with the staff at ATEC and it was decided that it should be as qualitative as possible.

My role in this research project came to fruition because I would be spending a significant amount of time on location with the students from various programs, and so I was offered the opportunity to join the project and conduct interviews as well as demographic surveys. I have learnt a lot from being involved in this project, many technical research processes and proper research protocol in a First Nation community.

When I first arrived in the beginning of May I believed I could get the interviews started and completed by June, however I realized that this was not going to happen- my first interview was not until late June. I realized the importance of making connections with individuals and building up relationships so that the students knew who I was and that they could trust me. I also realized that the researcher can be very influential in an interview, and the interviewer effect is a very real phenomenon. After listening to some of the first interviews I did, I came up with better strategies to ask questions in ways that weren’t too leading.

After conducting 25 interviews with students of all various programs operating at ATEC it is clear to see that the training center has changed the lives of all of these students in some way- and that this model does in fact produce high success rates. Many students report having higher self-esteem, many feel like they can go on to do more education and training, and many say that they would never have attempted to go to school had it not been for the people at ATEC that know them and encourage them to come to school.

Do what you can: Building communities in whatever way make sense

By Stephen Penner, 2nd year MDP student

The summer was spent reflecting on the question of development: respectful development, requested development. When to act, what to do, and how to do development.  It was spent struggling with the larger question of “what is the place for a non-Indigenous person to work in Indigenous communities” and the smaller challenge of appropriateness of addressing requests made by Yup’ik community members. The short answer to the broader question, is that while on placement for the program, one must act in accordance to the program and use the lessons learned in the MDP to facilitate respectful approaches and answers. 

Community general store in Alaska

My first request was to create a business plan for a Yup’ik community based commercial enterprise. I called upon my learnings from the course in Indigenous Business Planning and my group work project from the MDP Capstone course. The plan was to create an Anchorage based food distribution company as a division of the commercial enterprise.  Allowing the community to take advantage of the preferential treatment that minority owned businesses receive when bidding on contracts. I spent two days in Anchorage with the principal, meeting with potential partners and entities that were going to be critical in executing the plan.

Fish processing

The second request was to build an “un-corruptible” intra-community wellness agency to act in support of the Qunasvik initiative whose focus is suicide reduction.  The objective was to create a Yup’ik based agency that could act, support and build protective factors in the 5 communities that the Qunasvik was active. I knew the development challenge would be to understand the lived experience of the Yup’ik and translate that into the model.

Choosing a Co-op model, I created an Indigenous structure that included important cultural features to the Yup’ik that needed to written into the by-laws. Based on the Qasgig (the traditional meeting place of the Yup’ik) I outlined the reasons, rationale and starting structure of a not-for-profit (501(c)) model.  Reviewing the plans with a Co-op developer at the University of Alaska Anchorage, I received his blessing that this model as executable. I was able to complete the proposal prior to my departure.  A review of the funding structures and building an understanding of successful prevention models allowed a path to be suggested as a way to restore agency to Yup’ik communities.

 One summer, two models, one unforgettable experience and many lessons later, I am left with the ongoing question that I started with.  The only answer that I have is that when asked to deliver a project, bring the best of what you understand of the community and the best of what you can offer as a “gift” to the community. You may use such opportunities to facilitate “the good life.”