Warm and Welcome as the Sun Shines on Me

By Titima Wanwilaiwan, final year MDP student

I came across Sunshine House Winnipeg in 2018, during the MDP Capstone course. I helped develop an evaluation framework for their program with some classmates. Since then, the relationship has grown and I admired their unique Drop-In program for marginalized community members. This led me to wish to continue working with them.

Kara Passey, Titima, Elijah Osei-Yeobah & Margaret Ormond from Capstone project

In the fall of 2019 my final field placement was with the Sunshine House. What excited me the most was being able to join a professional team and to put into practice my programming development skills on challenging urban community issues. I worked a lot on myself in designing an unique program from a harm-reduction perspective. This helped me to gain insight in regards of discrimination and social exclusion in societies for people living with HIV/AIDS, LGBTQ and people with addiction issues. 

Sunshine House is a community organization, drop-in and a resource centre that works to fill the gap for marginalized community health and well-being, and that focuses on social inclusion and harm reduction.

My role was to conduct research, provide research information, work with the team for the revision of the project proposals and assist in the submission and revisions for grant applications. The first proposal was on the Long-Term Health Impacts of Solvent Use on Immune System. 

Brainstorming session

The second proposal that I was involved was the Managed Alcohol Drop-In program (MAPs). This is a harm reduction approach for people living with severe alcohol dependence who often experience chronic homelessness, which is made worse by over policing, poor access to treatment by the healthcare system, and racism and discrimination issues. During the three month placement, I  reviewed a lot of literature, brain stormed, and discussed with the team members who have insight from a decolonizing framework. I learned from them community-led, holistically thoughtful, and inclusive approaches for developing communities in urban settings.

For many First Nations people, substance use serves as a method of coping with past and present trauma. Many of these traumatic experiences are directly linked to Canada’s history of colonization, which resulted in legal prohibition of Indigenous culture and language, massive social and cultural disruption caused by the establishment of the reserve system, residential school and child-welfare systems.

Buddy needs attention after a long meeting

My final placement came to an end and I am so grateful for the opportunity to work with Margaret Ormond and Levi Foy (both former and current executive director). They both provided good support, mentorship, and helped me to discover the hidden pictures and invisible communities. My perception of health and well-being is now broader as I recognize how self-determination plays an important role in health and well-being for someone who has been discriminated against, and visible in a way that unaccepted by so called urban society. These lessons will help me to share that love and respect to others in my future work. Again, I learned so much from the community and all of these experiences from the field of urban development among Indigenous community will equip me to be more useful, resourceful and respectful. Meegwetch.

Wardliparringa: Closing Health Gaps the Indigenous Way

By Taylor Wilson, 1st year MDP student

I would first like to acknowledge the Kaurna people as the traditional custodians of the Adelaide region, where the SAHMRI building is located; I recognize the Kaurna peoples cultural, spiritual, physical and emotional connection with their land. I honor and pay my respects to Kaurna elders, both past and present, and all generations of Kaurna people, now and into the future. I also pay respect to and acknowledge Aboriginal and Torres Strait Islander people from other parts of Australia, and their connection to country. I want to say thank you to the warm welcome I received from every single Aboriginal, Torres Strait Islander, and non-Indigenous person I have met here and for allowing me to come to their home and work with them.

Wardliparingga Hosts Reconciliation Event

Thank you to Wardliparingga for hosting me for the past few months and all their words of encouragement, guidance for this report, and allowing me to work with them. I would like to thank Dr. Natasha Howard for agreeing to supervise me and set up my work in the unit and making space for me in her busy schedule. I also would like to thank Dr. Karla Canuto for agreeing to co-supervise and being great help with all the edits and advice for the structure of this report. Finally, I would like to thank Professor Alex Brown for agreeing to have me in the unit.

My placement would not be possible without the funding from the Queen Elizabeth II Diamond Jubilee Scholarship.

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Over the past twelve weeks at Wardliparingga, the South Australian Health and Medical Research Institute’s (SAHMRI) Aboriginal Research Unit, I’ve had the opportunity to work on their Aboriginal Diabetes Study (ADS). The ADS emerged out of the need to understand the burden, natural history, and complication development of Type 2 Diabetes (T2D) amongst Aboriginal and Torres Strait Islander people in South Australia. The goals of the study are to understand T2D and is complications, better predict the development of complications of it, improve the delivery of T2D care, and find better preventions.

Wardliparringa Staff Member Tirritpa

gives a tour of River Torrens

The study is one of a kind in that since it’s inception in 2016, it has gathered information from approximately 1200 Aboriginal and Torres Strait Islander adults 15 years and older across 19 population clusters in South Australia with the goal of 4000 participants. The assessment includes heart, eye and foot check, blood pressure and blood test. Participants are also asked questions about their medical history and lifestyle. Information is treated confidentially, and any immediate health issues are managed by the clinical team. The ADS team has partnered with local Aboriginal Community Controlled Health Services, SA health community clinics, hospitals and other health professionals involved in diabetes care. One of the greater things participants receive when becoming part of the study, which I found was a stand-out, was that they receive free health checks, health information regarding their results, free sunglasses and prescription glasses, as well as referrals to health professionals in their area. The ADS do a great job of ensuring all participants get as much as possible out of participating.

During my time with the ADS team, my job was to observe the team during their data collection in clinics and evaluate their data collection, health promotion, and overall interactions with the participants. My goal was to provide them a comprehensive report on what and how they can do better in interacting and sharing information with the Aboriginal and Torres Strait Islander people coming into the study. Overall, I discovered some incredible things. While there were a few areas for improvement on the data collection end, the areas around participant interaction is where I was most in awe. The team is so welcoming, and kind and it was reflected in their interactions. It was clear that they valued the social and emotional well-being of each participant and often went above and beyond to make the study a positive experience.

The team’s passion for care is definitely a result of the unit they work in. Every single person within Wardliparringa handles their respective studies in such a manner, making the unit an exceptionally welcoming hub for Indigenous health research. This may not seem like much, but as we know, there is a long history of general dis-trust of health care systems for Indigenous peoples across the world, and for Aboriginal and Torres Strait Islanders in South Australia, this is no exception. Having a research hub that approaches research from an Indigenous perspective, has Indigenous researchers, research assistants, and medical professionals, and focuses on health topics important to their Indigenous population is incredibly important for closing all kinds of gaps.

I couldn’t have been more lucky to be welcomed into such an environment for my placement. I encourage anyone reading this to keep an eye out for Wardliparringa and all the great things they will do in the future.

Taylor giving her final report presentation

Representation and Voices in Reconciliation

By Ashley Saulog, 1st year MDP student

As we get ready for a new school year, I am reflecting on 12 week international placement in Adelaide, Australia with Reconciliation South Australia. Through my placement I have been honoured to travel to different communities all over South Australia to witness the celebrations of Aboriginal and Torres Strait Islander people, culture, and the truth-telling of the history of colonialism and the intergenerational impacts of Australia’s First People.

A Welcome to Country ceremony for students

An important document and important historical milestone in Indigenous Australians was the Uluru Statement from The Heart. In 2017, a gathering of Aboriginal and Torres Strait Islanders representatives took place at the Uluru to discuss the constitutional reform needed to bring self-determination back into Aboriginal and Torres Strait Islander communities. The 3 main elements include 1) Constitutional Change that involves empowering Aboriginal and Torres Strait Islander voices in the Australian Constitution; 2) Makarrata Commission meaning the “coming together after a struggle” to guide decision-making in government; and 3)The Makarrata Commission would include truth-telling about Australia’s colonial history.

ActNow Theatre group an me

Cross-culturally, the Uluru Statement from the Heart is applicable to social changes towards a reconciliation journey in Australia and Canada. Structural and individual racism is still a challenge towards building respectful relationships between indigenous peoples. Reconciliation SA is conscious that working with a decolonial perspective against structural and individual racism towards Aboriginal and Torres Strait Islander people and newcomers from Asia and the Middle East. I feel that The Generation of Change program is a program is an excellent way of involving an arts-based approach to creating conversations with youth in an encouraging and safe space to address lived experiences in racism and educating youth. I think that the Generations of Change of Change program would see great success if it was implemented in Winnipeg. In my work with youth, arts-based approaches I find in the public sector should be utilized to encourage truth-telling through storytelling.

To close, I want to thank Reconciliation South Australia for hosting me for three months. Through this experience in Australia, I never expected to travel to amazingly beautiful landscapes and meet the warmest locals. I truly am so grateful for the opportunity of personal growth in values and in development skills. Reconciliation South Australia truly allowed me to apply the theories and learnings from the MDP program into practice when engaging with Aboriginal and Torres Strait Islander peoples.

Maraming salamat. Thank you.

Reconciliation South Australia staff

Disaster Management and Mitigation – My experience with the International Organization on Migration in Dominica

By Rachael Kalaba, 1st year MDP student

Racheal and the IOM Dominica country team

As I write this paper, I take the opportunity to thank the International Organization on Migration (IOM) and Dominica Red Cross for having supported and welcomed me. I had a fantastic opportunity to interact and work with two organizations as part of my MDP international placement.

The IOM is committed to the principle that humane and orderly migration benefits migrants and society. Furthermore, the work is aligned with the Sustainable Development Goals that support communities to be more resilient in disaster risk management. IOM Dominica has been working on restoring communities and livelihoods with an emphasis on disaster risk reduction strategies (DRR). The 2017 Hurricane Maria destroyed 95% of houses and livelihoods in Dominica. One of the challenges was realizing that many families affected by Hurricane Maria remain in tents, makeshift shelters, emergency shelters, with host families, in inadequately repaired structures and/or in unsuitable locations. IOM was able to support renovation of emergency shelters across Dominica and I was privileged to have been part of the last phase of the project.

Former Kalinago Chief at a community engagement meeting

I learned a lot in terms of how IOM is working closely with all stakeholders, government and other humanitarian organizations in Dominica, in handing over the renovated shelters and supporting to internally displaced families. IOM in its quest to support DRR work was able to launch a handbook for emergency shelters managers. I was able to work closely with the IOM staff on their daily tasks.  

Disaster risk reduction cuts across different sectors of development. There are 25 targets related to disaster risk reduction in 10 of the 17 SDGs, firmly establishing the role of disaster risk reduction as a core development strategy, IOM Dominica through its work has been able to create most of the works through interventions such as trainings livelihood, production of handbooks and renovation of houses and emergency shelters across the country.

Launch of Emergency shelters

My encounter with Red Cross was more about understanding of community-led emergency disaster plan for the Kalinago Territory and how this can be established. Furthermore, my interest was developed through my work as a volunteer under the disaster management team as a responder with the Canadian Red Cross in Winnipeg. I worked briefly with Red Cross and though their support and working with the Kalinago Territory. One of the achievements of working with Red Cross led to opening of the Kalinago Territory Branch. In understanding that we are there to work with the community, using the Red Cross methodology of community-led planning.

Kia ora whānau!

By Erika Vas, 2nd year MDP student

As mentioned in my last blog post, I cam completing my international field placement interning at The Lifewise Trust, focusing on areas of housing and homelessness, mental health and addiction, community and land development, and infrastructure. My placement has provided me with diverse opportunities to take my learnings from the office, to the streets, and to be welcomed by whānau into their communities. The time I’ve spent with whānau has been impactful, and has been a personal journey as much as an academic one for me.

In choosing my field placement, I wanted to pursue my passions, and continue to learn and grow in the field of housing and homelessness. Having focused my Major Research Project on on-reserve housing in Canada, and through my involvement with the Institute for Urban Studies (IUS) at the UW, my Supervisor, Dr. Jino Distasio was pivotal in supporting me to pursue my placement in Tamaki, and in connecting me with the Lifewise Trust. The IUS and Lifewise share a common thread of Housing First (HF), as Lifewise has modelled their program after that of Winnipeg’s and looks to Canada as a leader in HF, especially given Winnipeg’s Indigenous focus.

As mentioned by the Ministry of Housing and Urban Development, “HF was launched in Auckland with Government and Auckland Council funding in March 2017, and expanded to Christchurch, Tauranga and Hamilton in 2018”. HF is offered in multiple cities and areas in Aotearoa, including and Rotorua (where I completed my placement). HF is an international approach to solve social issues of housing and homelessness, recognizing that if we are to solve the issue of homelessness, we need to put people first. This approach supports individuals with multiple, high, and complex needs, knowing that when people are housed, they can be supported to address their complex needs.

During my placement, I had the chance to learn from HF whānau, Peer Support Leaders, Key Workers and Senior Practitioners in both Tamaki (Auckland) and Rotorua. I’m grateful to have been included in home visits, tenant lease agreements, home inspections, housing workshops & meetings, radio and tv interviews, and days spent shadowing these wonderful teams.

It was very interesting for me to note the similarities and differences in HF delivery internationally (between Canada and Aotearoa) and also within Aotearoa. The strength of HF comes from its ability to be localized and adapted to meet the needs of the people. For example, in Canada, the city of Toronto implemented an Anti-racism/Anti-oppression intervention, whereas there was an Indigenous-focused, trauma-informed intervention. I was able to see the differences in localization of HF in Tamaki and Rotorua (which are considerably closer than Winnipeg and Toronto), and because of the history, community ties, geography, and the ways in which relationships were present in these cities, their deliveries were also diverse. Rotorua HF is a partnership between Lifewise, Te Taumata O Ngāti Whakaue Iho Ake Trust and LinkPeople, making it the first Iwi-led Housing First Collective in Aotearoa, grounded in a kaupapa Māori approach.

As I reach the end of my placement, I am looking forward to returning to Rotorua to return to friends, help with preparations for The Big Sleep Out, and participate in this great event. I’ve spent quality time with Housing First Rotorua and I’ve seen firsthand how they are changing lives - beyond meeting immediate needs, but letting whānau lead & giving them a chance to thrive. I can’t think of a better way to celebrate this time here than spending a night with whānau, coming together over kai and stories, and raising awareness and funds for this community, supporting them in their community-driven work.

Aroha nui.

It’s all relational

By Chelsie Parayko, 2nd year MDP student

As my time in Aotearoa came to an end, I reflected on the experiences I’ve had over the two field placements that we are required to complete. Some of the most valuable lessons and knowledge came from those experiences, however the relationships I have formed are ones that will last beyond the walls of academia. Below is the post:

“Last summer I learned a Cree word – Kiwícéwákan, it roughly translates to “the one you walk with.” Beyond the simple English translation, in Cree this word means more than to simply walk but to journey, to connect, to have meaningful relations with another person or persons. I learned this word while completing my domestic field placement for my master’s in Development Practice: Indigenous Development program, from a beautiful Cree woman who seemingly understood what was happening in my life before I knew it myself. The word rings true in certain spaces I have occupied and is something that has been dancing through my mind in recent.

As a child I wanted to sink into the masses. At the time, this meant lathering my body with sunscreen and restricting the hours I spent outside in the sun to avoid being “too brown.” I was terrified of having the conversation around who my ancestors are, and what that meant among my peers. I knew that, at that time, being identified as Indigenous or as Cree that I would be treated differently, perhaps treated like a second-class citizen. It has taken a lot of uncomfortable moments to shift my own perspective and my journey of unlearning is only at the beginning. Surrounding myself with other Indigenous peoples who celebrate their ways of knowing is critical to my own wellbeing and is why I was attracted to Aotearoa.

These pivotal moments are one of the most spirit awakening, however they are often the path-less-taken, and rather lonely within western academic walls. Carved by our strongest ancestors, these journeys today are what I believe to be my greatest responsibility. There are movements that have been radical in shaping the atmosphere that Indigenous peoples in Canada, however from a smaller scale we more often see individuals taking the lead in resurging our ways of knowing and being, unsupported. My own experiences have held true to this fact.

It has been one of the most refreshing and awe-inspiring things to be among the whānau at Waipareira who, for lack of better words, just get it. Making space for Indigenous ways of knowing and being is embedded in the everyday practices and is certainly something that I will take home as one of the most profoundly key elements of success for the iwi.

Reflecting on my experience in Aotearoa, within the MDP program and beyond I cannot help but be incredibly proud at the people I have met along the way and for those who have launched down this journey with me. People like my sister who have, unapologetically taken on roles not traditionally held by women to ensure that our traditions are not lost. Teams like those at Waipareira who make space for Indigenous ways of knowing regardless of the dominant western systems and structures. I am so grateful to call these people my whānau. There are not enough words to begin to extend the gratitude I have for this opportunity. Ekosani for being Kiwícéwákan!” 

Connections and relationships are everything. As an Indigenous person it has been taught to me that everything is relational, and through these two placements the lesson has been incredibly solidified. These relationships span across oceans and land, to the animals and the plants, to the stars and back. So much to be thankful for.

(L-R) Sneha Lakhotia, Cate Mentink, Chelsie Parayko, Tanya Allport and Haze White

[1] Parayko, C. (2019). Ekosani for being kiwicéwákan. Retrieved from https://www.waipareira.com/wai-atamai/

A placement that made me feel like I belonged

By Henok Alemneh, 1st year MDP student

As part of the World Indigenous Tourism Alliance (WINTA) broader advocacy strategy to promote research and development projects that emphasize the rights of Indigenous peoples in tourism, one of my roles involved planning and organizing a seminar on ‘Tourism Industry Engagement with Indigenous Peoples as Rights-Holders’. 

The seminar aimed at raising the profile of WINTA and its Indigenous Tourism Engagement Framework (ITEF) to a diverse audience that was comprised of people from academia, tourism bodies, NGOs and government. The project was realised through collaboration among WINTA, Victoria University of Wellington and Kapiti Island Nature Tours. Victoria University collaborated by hosting me as a visiting master’s scholar and by integrating our seminar into the University’s School of Management Seminar Series. Dr. Christian Schott, a Senior Lecturer at the University, contributed by coordinating these and serving as a chair for the seminar. Mr. John Barrett, who is the Managing Director and Founder of Kapiti Island Nature Tours, collaborated by presenting on the seminar and sharing practical information on an earlier WINTA facilitated project that involved his community.   

Part of the organizing team:
L-R: Dr. Christian Schott, Henok & Johnny Edmonds

My work on the project started by putting together a project outline following initial meeting we had with the organizing team and continued through regular consultation with my supervisor Johnny Edmonds, Director, WINTA. Being given the responsibility to coordinate the seminar taught me how to perform such tasks independently and at the same time make effective use of the team environment and support system available. The knowledge and experience I obtained from my studies and lessons I learned from our previous Kapiti Island project was very helpful in planning and organizing the seminar.

The planning activities for the seminar involved designing the presentations in a way that respects and integrates Maori/Indigenous protocols, methodologies and literature. The presentations were also designed to encourage active engagement of seminar participants through sharing of practical information, a handout provided with key information, use of relevant pictures and diagrams, posters, and through a discussion and Q&A session. Arranging venue & date, writing the seminar abstract, project report & evaluation, organizing promotion, invitation & webinar delivery options, preparing forms, slides, notes & other documents, and presenting on the seminar are also among the activities that provided me with tremendous learning, networking and professional development opportunities. Through these experiences, I was able to improve my research and project management skills and learned how things happen in the real world of development work.

Henok presenting on WINTA's ITEF

One of the major tasks during the planning phase of the project was building on WINTA’s concept of ITEF, a roadmap being developed to enhance respectful engagements between Indigenous communities and all other key players in Indigenous tourism based on the Larrakia principles of respect, consultation, empowerment, partnership, community benefit and protection. A diagram was designed to illustrate the key foundational components of the engagement framework and a paper describing the concepts was written with the information being made available for potential use and improvements.   This task required a review of literature and identifying issues and gaps as it relates to rights-based Indigenous tourism. I also did a review of WINTA’s documents that are of relevance to the particular focus of the seminar. These tasks taught me different set of skills for engagement in research activities.

Seminar participants

Overall, the projects I have been engaged in are vital in providing roadmaps and strengthening the foundational work which will be built on through subsequent projects in various parts of the world through WINTA’s team and global network. One of the initial steps we have taken for the purpose of a wider promotion and feedback on WINTA’s rights-based approach to tourism was to create a webinar video of the seminar presentation. This is expected to be shared through WINTA’s global network. I obtained great experiences from the planning and implementation of this seminar project. Moreover, the core values of the organization and the responsibilities I was entrusted with made me feel I belonged. I am very grateful for the incredible support of WINTA and its director, University of Winnipeg, Queen Elizabeth II Diamond Jubilee Scholarship, Victoria University of Wellington and all individuals and organizations that I haven’t mentioned by name.

Recapturing economic leakage at Northern Manitoba

By Elijah Osei-Yeboah, 2nd year MDP student

In Manitoba, development is uneven, favouring the south. One strategy the province intends to adopt to correct this imbalance is recapturing economic leakage ― reducing the expenditure on goods and services accessed outside the north. Currently, many countries and communities believe free trade promotes economic growth, therefore, it is impossible to avoid leakage entirely. Hence, the goal is to reduce it. An economic development forum was organized in Thompson April 9 – 10, 2019 for northern development stakeholders like economic development officers, chiefs, councillors and other staff of municipalities. This was seen as an opportunity to gather preliminary data for reducing leakage.

There were 100 respondents. They were given sticky notes to indicate the goods they bought outside the north, why they bought them, if they were accessible online, which new businesses can be easily established and the ones which can quickly accelerate northern economic growth. The sample size and non-probability techniques adopted (convenience and purposive) are not statistically significant but the findings can be a part of preliminary studies to recapture leakage. 

When I started my placement, the data had been gathered. My assignment was to enter and analyze the data and write a report on it. I analyzed the data with Microsoft Excel and presented the findings with charts and tables.  Some of the findings were that the two most accessed goods and services were (a) clothing and accessories, and (b) recreation, entertainment and sports (examples include electronics, events, hunting/ fishing/ camping and recreation vehicles/ equipment). The main justification for shopping outside the north was that the goods they needed were unavailable locally. Less than a quarter (22%) of the respondents purchased their goods online. Online shopping is very convenient but it is fraught with problems including delivering wrong products, items sometimes do not fit well, consumers often pay for shipping, etc. 

Elijah in front of the Manitoba Growth, Enterprise and Trade office

Indigenous community engagement – My experience in the Kalinago Territory, Dominica

By Racheal Kalaba, 1st year MDP student

Racheal doing community outreach

My international placement was in the Kalinago Territory with the Kalinago people of Waitukubuli in the Commonwealth of Dominica. The Kalinago are the only surviving pre-Columbus Indigenous people that hold reserve land in the Caribbean. The uniqueness of the territory is that the Kalinago people fully own the land as part of the Dominica constitution. In my quest to understand and work with the Kalinago, I reflected on the principles of engaging communities based on my objectives of supporting communities in the area of disaster management and planning with an Indigenous perspective.

Red Cross team meeting with Kalinago

youth as part of the 1st meeting to set up

the 1st Red Cross Branch in Kalinago Territory

My placement aimed to work with Indigenous people and support existing systems and structures dealing with disasters, especially after The Commonwealth of Dominica was hit with Hurricane Maria in late 2017.  I reflected on ways of engaging with communities positively, taking into account that I was just there for a few months. In my engagement, I aligned myself with policies based on the situations I encountered with different stakeholders in the community. Firstly, I took the time to define what the word community meant to me and my placement. During that time, I engaged in Indigenous ways of doing and being. I also acknowledged that, for a community to function well, I needed to be aware of Indigenous knowledge, self-determination, governance, and community participation. I knew that I was there to support and build on what the community was already doing, and hence, my role was to facilitate the self-determination, participation, and engagement of community members.

Why then community engagement: Throughout my time in Kalinago territory, I learned that Indigenous communities are expecting you to be part of them, engage with them, and share ideas and work with them. My role as an MDP student during the placement was to be part of the community and position myself and my role. Furthermore, to share with the community my role, which was shared learning, I was there to learn and to support and vise versa. 

Racheal with a community member known for her

amazing chicken and her storytelling ability

My takeaway during the placement is that communities have vast knowledge, and due to disasters, they face a lot of stress after disasters, which makes it difficult for them to rebuild back their communities. Key learning during my experience in Kalinago is to be aware of Indigenous principles. Some Indigenous principles are respect for protocol, culture, language, reciprocity, relationships, and wellbeing are vital. I noticed my involvement with the Kalinago peoples is that culture is more about living and or staying in the territory, but it is also families, workplaces, social, religious, and political associations. I was privileged through the support of Mr. Irvince Auguste and his family for having allowed me to experience Indigenous community life and work and be able to share their stories and daily life. I also want to thank the Chief of Council, the Councilors and community members of the Kalinago Territory in Dominica.

Why are co-ops so popular among Inuit?

By Kara Passey, final year MDP student

Early leaders gathered in Puvirnituq for a joint meeting with the Fédération des Co opératives du Nouveau-Québec (FCNQ) in 1979.

The 1844 Rochdale co-op in England is usually credited as the first co-operative business, consisting of 28 men who were skilled weavers and labourers. Many more co-ops followed suit, formed in resistance to a job market which was increasingly taking advantage of its workers (ex. long working hours - sometimes 16 hour days with no breaks, low wages, unsanitary and unsafe working conditions, etc). The increased interest in co-op development is also thanks to the formation of the International Co-operative Alliance (ICA). Formed in 1895 by E. V. Neale and Edward Owen Greening, ICA is an NGO which serves the interests of co-op development, and works as both an advocate for co-ops, and also as an educator for communities who are considering future co-op development. Neale and Greening were also responsible for penning the 7 co-op principles which are still well circulated today, and took their inspiration from the original Rochdale co-op. 

1. Voluntary and Open Membership - Cooperatives are voluntary organisations, open to all persons able to use their services and willing to accept the responsibilities of membership, without gender, social, racial, political or religious discrimination.

2. Democratic Member Control - Cooperatives are democratic organisations controlled by their members, who actively participate in setting their policies and making decisions. Elected representatives are accountable to the members. Members typically each have one vote worth the same value, as opposed to corporations whose voting power lay in stock ownership.

3. Member Economic Participation - Members contribute equitably to, and democratically control, the capital of their cooperative. Members allocate surpluses for any or all of the following purposes: developing their cooperative, possibly by setting up reserves, part of which at least would be indivisible; benefiting members in proportion to their transactions with the cooperative; and supporting other activities approved by the membership.

4. Autonomy and Independence - Cooperatives are autonomous, self-help organisations controlled by their members. If they enter into agreements with other organisations, including governments, or raise capital from external sources, they do so on terms that ensure democratic control by their members and maintain their cooperative autonomy.

5. Education, Training, and Information - Cooperatives provide education and training for their members, elected representatives, managers, and employees so they can contribute effectively to the development of their co-operatives. They inform the general public - particularly young people and opinion leaders - about the nature and benefits of co-operation.

6. Cooperation among Cooperatives - Cooperatives serve their members most effectively and strengthen the cooperative movement by working together through local, national, regional and international structures.

7. Concern for Community - Cooperatives work for the sustainable development of their communities through policies approved by their members.

Principles retrieved from: https://www.ica.coop/en/cooperatives/cooperative-identity

When the European fur market crashed, and Hudson Bay Trading posts closed down in the Arctic, Inuit were left unable to return to their traditional, sustainable way of life, and unable to access the commodities from the south that they had grown to depend on. Populations of Inuit were starving and fully dependent on government subsidies and allowances, and there was pressure to strategize how to generate income in these remote communities, and reestablish Inuit access to southern goods. The Department of Northern Affairs and National Resources began to encourage the development of co-operative businesses, which was an approach welcomed by Inuit because it encouraged their self-determination and sovereignty, and because the co-op principles (particularly that of working together for the common good) aligned so well with Inuit principles.

While specific elements of Inuit culture vary based on region and community (such as language or dialect, cosmology, specific types of art materials or aesthetic), the core principles of Inuit knowledge resonate across communities. The government of Nunavut established a set of Inuit Societal Values, also known as piqujat (communal laws), that they use to guide their work, particularly when determining policy and approaches to development. They are briefly summarized below:

●   Inuuqatigiitsiarniq: Respecting others, relationships and caring for people

●  Tunnganarniq: Fostering good spirits by being open, welcoming and inclusive

●   Pijitsirniq: Serving and providing for family and/or community

●   Aajiiqatigiinniq: Decision making through discussion and consensus

●   Pilimmaksarniq/Pijariuqsarniq: Development of skills through observation, mentoring, practice, and effort

●   Piliriqatigiinniq/Ikajuqtigiinniq: Working together for a common cause

●   Qanuqtuurniq: Being innovative and resourceful

●   Avatittinnik Kamatsiarniq: Respect and care for the land, animals and the environment (Government of Nunavut, n.d.)

The purpose of formally establishing these principles was not so Inuit could hold tight onto their own ways - in fact, adaptability and resourcefulness have guided Inuit through thousands of years of life. These principles instead work as a guiding reminder that what is important to Inuit does not always resonate with what is important to non-Inuit. They encompass an intersecting point between environmental knowledge, societal values, cosmology worldviews, and language. Since the co-op principles ensure and inspire member inclusivity, consensus building, innovation, opportunities for learning and growth, and planning for the future, it was easy for Inuit to see how this approach was not only beneficial but culturally appropriate for their communities.

Enriching placement experience in Aoteareo, Land of the Long White Cloud

By Henok Alemneh, 1st year MDP student

For my international placement, I reached out to and arranged to work with World Indigenous Tourism Alliance (WINTA), under the direct supervision of Johnny Edmonds, the Director of WINTA.  This 3-month placement based in Wellington, Aotearoa, New Zealand allowed me  an incredible opportunity to learn both about the Maori people, their culture, and WINTA. WINTA has a mandate to engage in Indigenous tourism advocacy, facilitation and networking activities as recognised by the World Tourism Organization (UNWTO) in its endorsement of the 2012 Larrakia Declaration.  I was tasked to work on three major projects: Facilitating Kapiti Island Community Workshop, organizing a Seminar on WINTA’s rights-based Indigenous Tourism Engagement Framework (ITEF) & Reviewing WINTA’s Training Collateral.

Henok and Johnny Edmonds at work workshop planning

The Kapiti Island whanau (family) workshop was titled: The practices we want tour/travel operators to follow when engaging with us.  The workshop aimed at creating a platform that could enable the whanau to collectively share and discuss their expectations of the practices tour and travel operators need to follow when engaging with them. In preparing for the workshop one thing stood out to me was the process of framing and positioning the workshop in a way that affirms the communities’ engagement right from the outset. As my supervisor says “we are not selling something to them. It is the communities’ workshop. WINTA’s role is to facilitate.” We aimed to make sure all activities, presentations and forms align with what the whanau was looking for and we provided progress updates. I found the whole process an exemplary approach by an international organization who considers its obligation to allow the community to guide all elements of the project.

Kapiti Island is about 5km off the west coast of the southern part of the North Island of New Zealand. Part of this Island is a government natural reserve and “of the total 1965 hectares, the local tangata whenua (Maori people of the land) together kept 13 hectares around Waiorua Bay, and this is where the Lodge is today” (https://www.kapitiisland.com). Our team was privileged to visit the island and the lodge. In order to minimise the risk of insects like Argentine ants and pests spreading to Kapiti island, the whanau does biosecurity checks before boarding the boat to the island. Everyone, including whanau members, are required to clean footwear to remove soil, seeds and diseases.  This is an exemplary practice of communities safeguarding the land.  All are required to respect the protocols, including what to bring and not to bring to the Island.

Henok on Kapiti Island

Being part of this project I learned some Maori cultural protocols, including Mihi Whakatau. A mihi whakatau, according to my host supervisor, is a speech of welcome performed by the Kaumātua or kaiārahi to the visiting group and is sometimes followed by a waiata (song). It can be responded to from someone in the visiting group in the appropriate manner, but does not necessarily need to be responded to. Before we entered the lodge, the whanau performed the mihi whakatau followed by waiata . As we  faced each other (visitors on one side and the whanau on opposite), a beautiful Maori song was sung. Another person and I responded from the visitors’ side. I responded in my first language (Afaan Oromoo), starting with a greeting, then acknowledged the Mana Whenua (people of the land), the E Nga Mate (Ancestors) and the Papatuanuku (mother earth) and finally I expressed my gratitude for being there. I wore my own cultural dress and shared a little bit of my culture. I also sang a waiata, that I practiced beforehand, with the rest of our visitor group. 

On completion of our whaikōrero (speech) and waiata, we went around and did the Hongi / Harirū. It is the act of pressing noses, sniffing and shaking hands. My supervisor taught me that it brings both visitor and host together as one. It is so powerful in making one feel welcome. What I felt after that was really like being with family, and among people who love you and care for you. It gave me closeness and openness with many of them afterwards. I think the whole welcoming process created a relationship among all of us that made the workshop very engaging. For me personally, it also connected me to the Maori culture and tradition.

Henok facilitating Kapiti Island Whanau Workshop

The workshop project was very important not only because of its potential value for the whanau, but also because WINTA wishes to create opportunities to further improve future delivery to other Indigenous communities and tourism businesses. Analysis and interpretation of participants’ feedback was undertaken from evaluation forms and through the traditional poroporoaki protocol where anyone can speak at the end of the workshop. It is the communities’ way of stating how the gathering went. The evaluation process helped knowing what we could have done better, both for the whanau and WINTA’s benefit. 

Johnny Edmonds

I believe the workshop indeed provided WINTA an opportunity to test the engagement framework it has been developing and inform improvements for future facilitation of such projects with other Indigenous communities involved in tourism activities. Such projects are also essential steps towards enhancement of rights-based Indigenous tourism engagement. Every task in this project taught me a lot about community workshop planning, facilitation, project evaluation and report writing, and also skills and ways of doing these along with the community and under the guidance of their culture. I clearly understood how important it is to build respectful relationships when engaging in community projects. We couldn’t have achieved positive outcomes through this project, both for the Kapiti whanau and for WINTA, without the connections we built and strengthened through the Indigenous values of kinship, reciprocity, respect, partnership and sharing. Through these values, we acknowledged that we are all related, that we are part of everything around us, that we are interdependent, that we respectfully do our homework before we engage with other parties, that we engage in a mutually beneficial partnership, and that we share information and understanding rather than telling them what to do. 

These lessons have been carried on for the other major seminar project I took part in and I invite you to read my second blog titled ‘A placement that made me feel like I belonged’.   

Music to my ears

By Chelsie Parayko, 2nd year MDP student

My community has completely lost our language. Colonization has stripped that ability away from my people. In 2018 my people came together and celebrated finally receiving reserve designation on the lands we had been gathering on for time immemorial. We invited our sister nations and leaders from across Turtle Island, including Grand Chief Jonathan Solomon.  Jonathan took the time to congratulate us and said,

 “I am not usually an emotional man but being here on the land with you is making me cry. I had a dream last night that your language returned to these lands. That your people once again spoke those words.”

His words rang in my ear and in my heart.

In Aotearoa, Waipareira welcomed me into their whānau with a whakatau, a traditional ceremony to welcome new people into their family in a good way. The first thing I noticed was how vibrant their language and songs were. The staff spoke mostly in te reo Māori and everyone sang their beautiful songs with ease. It was the most beautiful thing.

Nearing the end of my time in Aotearoa this trip I was talking to a friend about my community and our loss of language. She told me that her peoples retained a lot of their language through song and perhaps that is how we will learn again. So there lies my newest great adventure, to learn our songs so that my territory can hear those words be spoken again.

Chelsie at Monkey Creek

Project proposal for introducing 4-H Programs to the First Nations Communities in Manitoba

By Elijah Osei Yeboah, 2nd year MDP student

4-H is an international organization which educates and engages children and youth (6-25 years) in activities of their interest while equipping them with essential skills such as public speaking and leadership. 4-H programs have many direct and indirect benefits. The direct ones include helping participants to acquire and hold jobs and equip participants with relevant employment skills such as teamwork and time management. Also, they engage the youth in meaningful activities that can help build their lives. Volunteerism is encouraged which is an indicator of social capital. Many development practitioners believe high social capital strongly correlates with development. The indirect benefits are the returns on having well-trained children and youth who can contribute immensely to the growth of their communities, provinces, Canada and the world at large.

4-H clubs have been present in the province since 1913. In fact, the first Canadian club was formed in Manitoba. However, there is no club in First Nations communities now because the few ones which were started were not sustained. This project seeks to develop and run 4-H programs in First Nations communities in Manitoba. The project will be piloted in 2 southern First Nations communities and 2 northern communities for a year and scaled up based on the evaluation findings. The project expansion will be guided by a 12 year development plan which will be developed with the project stakeholders.

The goal of the project is to promote youth development through socio-economic, political and cultural activities. Project coordinators will be employed to ensure the day-to-day running of the project. The community coordinators should have a very good understanding of Indigenous issues in Canada. They should not live more than a 100 km radius of the community to make it easy for them to visit the communities easily. This can help them perform their duties well and also build a good relationship with the community residents. The following organizations/leaders will partner with 4-H Manitoba to implement this project:

•             Department of Agriculture, Manitoba
•             Agricultural Services Canada
•             Indigenous and Northern Relations
•             Indigenous Services Canada
•             Chief and council of First Nations communities in Manitoba
•             Community-based organizations

The 4-H pledge below guides all 4-H activities.

4-H Pledge. Source: 4-H Manitoba, 2019