Professional Documents
Culture Documents
The principal mechanisms of the Canadian social security system include social
assistance, employment insurance, the Canada Health Plan, the Canada and
Quebec Pension Plans, Old Age Security and guaranteed income supplements for
seniors, housing programs for low income people, and a somewhat transient
array of other programs that come and go depending on political spending
priorities and available cash, including education and training subsidies, tax
credits, and programs aimed at helping "disadvantaged" groups to find their
place within the mainstream of Canadian social and economic life.cc
A basic assumption of the Canadian social security system is that only ten
percent of the population will ever really need the safety net, and that between
ninety and ninety-three percent will remain healthy, and secure in their place on
the platform of mainstream prosperity. Mac Saulis points out that in many
Aboriginal communities over ninety percent of the population would have to be
categorized as being out of the mainstream in terms of their current reliance on
social assistance, housing subsidies and other aspects of the social safety net.cc
In the Introduction to this document, we began our discussion with a fundamental
assertion that merely tinkering with and adjusting the Canadian social security
system for Aboriginal communities has not, and will not, work. We believe that a
starting place for Aboriginal social security reform must be to re-conceptualize
what social security actually means for Aboriginal people, such that what is
"secured" is human well-being and prosperity, or what the Report of the Royal
Commission on Aboriginal People refers to as "whole health" (RCAP, Vol. 3:34).cc
The following points summarize the implications of that starting place for this
discussion.cc
1. Social security for Aboriginal people must promote and "secure" a way
of life that produces "whole health", broadly defined as human well-being
and prosperity. Such a concept goes far beyond more money and program-
based solutions.cc
This safety net was animated by love, sharing and caring, and it was
maintained through healthy relationships of respect, trust and mutual
responsibility as well as effective leadership.cc
a. What are the basic determinants of health? How are they related to
each other?cc
c. What are the basic status principles and processes of change that
are needed in order to bring about improvements in levels of well-
being relative to each of the determinants of health?c
c. Once people have been properly educated they will make healthy
choices and they will change behaviours negatively affecting their
health.c
There are several critical flaws in this logic. The principal weakness is that
it does not work in the real world. We know that information-based
education alone does not change behaviours. For example, it is estimated
that over ninety percent of Canadian high school and university students
understand the risk factors related to Ha and AaS (such as unprotected
sex, sharing needles, etc.). Nevertheless, in a major study conducted in
1988 (and subsequently confirmed by other studies), very few young
people have changed their at-risk behaviours despite the fact that they
have all the information that they need.cc
3. The next major shift could be seen in the "Ottawa Charter for Health
Promotion," released at the First anternational Conference on Health
Prevention, hosted by Canada in Ottawa in 1986. The Ottawa Charter
specifically listed the following "prerequisites" to determinants of health.c
· peacecc
· sheltercc
· educationcc
· foodcc
· incomecc
· a stable ecosystemcc
· sustainable resourcescc
· social justicecc
· equityc
an addition to more clearly specifying a broad-range of non-medical
determinants as being critical to human well-being, the Ottawa Charter also
went beyond the Alma-Ata conceptualization of health by asserting that
health promotion means helping people to gain some control over those
things which lead to health. This is significant because it is also one of the
key factors identified by the Report of the Royal Commission on Aboriginal
People as being a pre-requisite to well-being for Aboriginal people.cc
Whole health, in the full sense of the term, does not depend
primarily on the mode of operation of health and healing
services - important as they are. Whole health depends as
much or more on the design of the political and economic
systems that organize relations of power and productivity in
Canadian society. (RCAP, ol. 4:315)c
The Commissioners cite Peter Penuche, an anuit leader from Labrador
speaking at a circumpolar conference in 1984, who eloquently explained
the relationship between sovereignty and health for the anuit people.cc
The annu are sick and dying because of a well-documented
syndrome of ill-health brought on by the enforced dependency
and attempted acculturation of an entire people ... for the annu,
health and ill-health are profoundly political issues,
inseparable from social and economic considerations. (abid.)c
espite the fact that Canada has been a world leader in advancing health
thinking, our own health systems are still very much dominated by the
medical model in terms of both strategic thinking at the most senior levels
and the way health dollars are spent.cc
4. at has only been during the past four years that non-medical
determinants of health were officially integrated into a national policy
framework in Canada. This thinking was synthesized in a document called
"Strategies for Population Health: anvesting in the Health of Canadians"
which was approved by the Federal / Provincial / Territorial Ministers of
Health in 1994.cc
c. Educationcc
e. Physical environmentcc
i. Health servicesc
The population health approach also recognizes the need for health action
at the level of the individual, families, communities, institutions, and
society at large. "Population Health" is the current (1998) "buzz word" in
official Health Canada circles.c
So What?cc
We share this brief history of health thinking in Canada for the following reasons:cc
We then ask variations of the following "simple" question: "What is it that people
here need to have in their lives in order to have a good life, to have well-being and
prosperity?" The results have been remarkably similar across many communities
and cultures and also quite constant with what the "experts" are now saying in
the research literature.cc
What follows is a synthesis of this thinking, drawn from work with First Nations,
anuit, and Metis communities across Canada between 1994 and 1998. This list
should not be seen as a model to be copied, but rather a proof that in Aboriginal
communities people already know what the determinants of health are and that
part of our work in promoting community healing is to mirror back to them what
they already know in ways that promote learning and action.cc
c
c
c cc
cc cc
an our own work with such professionals we have found that the medicine wheel
is a powerful conceptual tool for helping people to understand holistic and
integrative approaches to thinking about health. As we stated in our introduction,
the medicine wheel may be thought of as an ancient formulation of the
determinants of well-being model. at appears on the surface to be very simple,
almost too simple to deal with the complexity of fourteen interactive variables.
Actually, it is far more sophisticated then the determinantscc
This is not merely an attempt to say "my model is better than your model". The
usefulness of any conceptual model of health development is its ability to show
the relationships between the various elements in the process. The determinants
model focuses on clusters of determinants, but does not facilitate seeing the
whole system within which people are living.cc
We have found that by using the medicine wheel model in conjunction with the
determinants of health analysis, a very useful multi-dimensional picture emerges
that can be used to understand not only the interactive relationships between
various clusters of health determinants, but also the nature of the overall social
system within which the transformation of health conditions must occur.cc
The term "medicine" in tribal tradition refers to any substance, process, teaching,
song, story or symbol that helps to restore balance in human beings and their
communities. The medicine wheel is an ancient symbol which represents an
entire world view (a way of seeing and knowing) and the teachings that go with it.cc
We have not found a more powerful tool for modeling what is really going on in
development processes in any of the sciences and disciplines of the world.cc
He held a stick in his hand, and with it he drew a circle in the sand. "Our people
used the circle to explain many things," he said. "For instance, the circle
represents the hoop of the people. All of the people are a part. No one is
excluded. The hurt of one is the hurt of all. The honour of one is the honour of
all."cc
c
an this way he explained a very simple idea that has
very complex implications. The circle means that
everything is connected to everything else in life.
Nothing can happen to any one part of the circle
without affecting all the other parts.c
The medicine wheel is simply the circle divided into four parts. Seeing things in
fourness, or what Jung called "quaternity," is very common to most indigenous
people in the world (we were all once indigenous somewhere).cc
there are dimensions or parts that make up the whole, which are interrelated to
each other. The following sets of four constitutes the foundation of the model of
human and community development presented in the pages that follow.cc
The Personcc
Each human has the potential to develop capacities in four interrelated areas of
life:cc
These dimensions are operating no matter who we are, and no matter at what
stage in life we may be.cc
c
Each aspect of the self is affected by all the others. So, for example, a sickness
affecting the physical body can also affect how well a child's intellectual faculties
function. A person filled with jealous and angry feelings about another person
may well find their mental capacities blocked, and their bodies filled with stress.
andeed, such stress is now known to be a very powerful source of disease.cc
Healthy families and clans hold their members as a mother holds her children. As
children grow in strength and wisdom, only gradually do they learn to be
responsible, and to care for those who have cared for them. The family is the
womb out of which the community and the nation spring. at is impossible to build
a healthy and prosperous community unless and until the families within that
community are healthy and strong.cc
Within the family are four interrelated dimensions of activity and potentiality that
are constantly at play:cc
4. Cultural and Spiritual Life - This category includes the beliefs, values,
morals and goals of the family. Both what the family members espouse and
what they actively practice are important dimensions to be considered.
Both affect the overall well-being of the family. This category also focuses
on the degree, quality and impact of the family's bonds with the Creator,
and the spiritual dimensions of life. at also concerns the degree, quality and
impact of the family's bond with the cultural community of which it is a
part.c
The wheel of the family (below) shows how each of these four primary
dimensions of family life are an interactive part of the whole family system. Each
part affects, and is in turn influenced by, all the other parts.cc
c
The Communitycc
What follows is a model (or map) of the dimensions that are involved in
developing a whole community, in its many dimensions and aspects.cc
Remember that in this study, we are concerned with the challenge of promoting
sustainable well-being and prosperity and the unfolding of human potential. As
we understand it, individuals have needs and potentiality in the areas of mental,
emotional, physical and spiritual development. andividuals don't emerge out of
thin air. Nor do they prosper disconnected from other human beings. All of us
come from some kind of family, and all of our families had patterns of thinking, of
human relations, of beliefs and values, and of physical survival that shaped us.cc
Families in turn live within communities like fish live in water. The invisible web
of relationships that make up community life can either have the aggregate affect
of leading to human well-being and prosperity, or to its opposite. Like individual
people or families, each community has its own commonality (the personality of
the group). an order to effectively initiate strategies that will alter (for the better)
the collective habits and relationships that are affecting people's lives within a
particular community, it is helpful to be specific about the nature of those
relationships and habits.cc
c
The Wider Worldcc
By the wider world we mean the entire human world outside the community. at
can refer to the tribe or nation, the various levels of government up to the nation
state and beyond, other countries and regions, or the global monetary market and
regulatory systems. Communities do not exist in isolation, free from the impact of
the world around them, any more than an individual person does.cc
When people lose their jobs, families are affected. Under such stresses, the use
of alcohol and drugs and the incidence of family violence tends to increase. And,
of course, children are definitely affected. A child who is traumatized by family
violence or a marriage break-up can experience intellectual and emotional
paralysis. Unable to concentrate or remember or focus, the child fails at school,
and begins to act out in ways that cause her to lose friends and to be labeled by
teachers and social workers as a problem child. Perhaps a specific label is added
to this diagnosis, such as hyperactive and the child may even be given a drug
such as Ritalin to control the symptoms.cc
From this example, taken from actual cases in Canada, it is possible to see what
North American indigenous elders meant when they told us "everything is related
to everything else." By viewing the world we live within as an interactive system,
it is possible to see connections between things that people believe and do in
countries and institutions very far away, with what happens in the most intimate
relationships (husband and wife, parent and child) in some of the most remote
villages of the world (e.g. the Mackenzie alley in the Northwest Territories or the
Niger River alley in Nigeria). While it is usually not possible to influence or
control global political and economic processes, it is possible to create local
systems that are not so dependent on the markets or the shiftingcc
So, when thinking about community health development in any specific situation,
it is vital to understand the wider world in which "the community" exists.
Essentially the same four interactive categories which were used to describe the
community level can also be applied to the level of the "wider world," but the
impact they have on the development process is different enough to warrant
further explanation.cc
Helping communities to sort out their own cultural foundations from the
dominant culture, and to learn to "be themselves" in a multi-cultural world
is vital to success in sustainable development processes. A profound
implication of this sorting-out process must occur at the level of belief,
values, morals and goals. The spiritual life of most communities in the
world has been undermined by the dominant culture media, and the
undertow of individualistic and materialistic values.cc
Survival into the twenty-first century may well depend on the re-birthing of
true community. The core of that process is binding the hearts and minds
of the people to life-sustaining, life-enhancing values and beliefs. Unless
love, forgiveness, honesty, and unity in diversity characterize our
communities, they can not survive; and if they do not survive, it is unlikely
that many of us will either.c
The following diagram shows the wheel of the world, and how the four interactive
dimensions discussed constitute the global environment within which community
development takes place.cc
When we talk about human and community development, we are talking about all
of the following:cc
1. The development of the person, with respect to the mental, emotional,
physical and spiritual dimensions.cc
2. The development of the family (or clan) and small groups with respect to
dominant thinking patterns, human relations, physical environment and
economy, and cultural and spiritual life.cc
4. The context of the wider world within which human and community
development is taking place. This context includes the political and
bureaucratic environment, the social environment, the economic
environment, and the dominant cultural environment.c
So, in this map we have four large categories of development, all going on at the
same time, with each level affecting all the other levels. One way to think about it
is shown in the diagram below.cc
No matter at what level you try to intervene, you are actually always dealing with
all the levels.cc
an this section we have outlined the dimensions of need and potential growth
within individuals, families and groups, communities and society at large (i.e. the
world). Basically, we are presenting a tool for thinking about how the various
dimensions and levels fit together and interact. Each level of development
(presented in the model) takes place within a broader level.cc
The models and concepts presented so far have identified the areas of need and
potentiality in human and community development. What it has not shown is
anything of the process of change. What follows introduces the key elements that
drive growth or development. The wheel, made of interlocking wheels within
wheels (see diagram above) turns through processes of learning and
transformation. These processes are propelled by certain key dynamics of
change.cc
The interaction between these key elements for growth or change can be pictured
in the diagram below.cc
c
Part a of the report has been exploring a conceptual framework for human well-
being and prosperity, the true foundation for a viable social security system for
Aboriginal communities. The first section put forward a working list of the
determinants of health, synthesized from consultative processes with many
Aboriginal communities. A second section used the medicine wheel as a way of
expanding the determinants of health approach into an integrated model which
can be used as a basis for integrated community healing and development
planning. This next section explores principles which can be used to guide the
development of a social security system for Aboriginal community.cc
What¶s a Principle?cc
A principle, as we are using the term is a statement of basic truth about some
aspect of the process of human and community transformation. at articulates
what works or what doesn¶t, what is needed, what must be avoided, how the
process must proceed, and what it must include if the outcome is to be authentic
human well-being and prosperity, and not some counterfeit. And there are many
counterfeits. Much is said and done in the name of "health progress",
"development", "improvement" and "prosperity" that either ends up benefiting a
few at the expense of many others, benefitting no one, or else bringing real harm
to people or to the earth.cc
The following presentation of sixteen principles is the outcome of consultations
and experiences with Aboriginal elders and communities from all across North
America, as well as systemmatic reflection based on many field applications.
There are, of course, many ways these principles could be expressed, and so
these are offered as a work in progress, which needs to be adapted by each
community for their own particular needs and way of expressing themselves.cc
The conditions of our lives are not unchangeable givens. We are not trapped in
the world as we know it. How things are now is not how they always were nor
how they will always be in the future. andeed, the most fundamental characteristic
of the universe is change. Although many of us live within the illusion of
permanence, the reality is that our lives and the world around us are in a constant
state of change.cc
The totality of the impact that web of relationships has on our lives, on future
generations and on the earth itself is what can be referred to as the human
predicament. Prosperity and poverty, sickness and wellness, justice and
oppression, war and peace -- all of these are products of those fundamental
relationships.cc
at is of the utmost value to know that those relationships can be changed. at may
be very difficult, it may take great vision, sacrifice and effort, and it may require
time to unfold, but the people need to know that healing and development are
possible.cc
an practice, the application of this principle implies making a shift from being a
passive recipient, or victim, of the realities and conditions within which we find
ourselves living; in other words, "stepping into history" (Freire, 1970). Moving
from the passive to the active state begins in consciousness. at begins in how we
see ourselves within the process of life as it unfolds.cc
This active approach of entering into a creative relationship with life, and of
consciously making choices that will lead to the making of a better world is the
choice of "stepping into history." Gandhi and his followers did it in andia.
Thousands did it in the former Soviet Union. Nelson Mandela and the ANC did it
in South Africa. Phyllis and Andy Chelsea did it in Alkali Lake, British Columbia.
And when they did it (each of them), they changed the course of history.cc
2. evelopment Comes from Withincc
The process of human and community development unfolds from within each
person, relationship, family, organization, community or nation. Outsiders can
often provide catalytic support in the form of inspiration, technical backstopping,
training or simple love and caring. But because the essence of what development
is entails learning and the transformation of consciousness, there is no way to
escape the need for an inner-directed flow of energy.cc
For example, a child learning to ride a bicycle may need a certain amount of
encouragement, and may even require a bigger person running alongside her to
support the bike while she learns how to balance. Still, there is no getting around
the need for the child herself to get up on the bike and to try to ride it. No amount
of explaining, or riding the bike back and forth in front of the child to demonstrate
how to ride, will replace doing it.cc
an a similar way, people who are struggling to learn new patterns of life and to
transform their world need to drive change processes themselves if those
processes are to be effective and sustainable. evelopment comes from within.cc
Healing the past, closing up old wounds, and learning healthy habits of thought
and action to replace dysfunctional thinking and disruptive patterns of human
relations is a necessary part of the process of sustainable development.cc
Many wonderful projects and programs have been destroyed because the peoplecc
Many individuals, because of their family background and personal history, carry
a great deal of resentment or fear or numbness that serves to paralyze them in
terms of building effective relationships with other people. These old hurts, and
the habitual responses to hurt that people carry, may well be there for good
reason. Some people (and sometimes whole populations) have experienced
horrendous suffering, and are carrying the burden of unresolved pain and conflict
inside them. at is therefore critical for people to learn that these habits of the heart
and the dysfunctional behaviours that go with them can be overcome and left
behind. The processes for doing just that are what we mean when we say
"healing". As long as these habits remain in place, people will be handicapped,
and even paralyzed and blocked from full participation in development
processes.cc
4. No ision, No evelopmentcc
A vision of who we can become and what a sustainable world would be like works
as a powerful magnet, drawing us to our potential. Where there is no vision, there
is no development.cc
af people cannot imagine a condition other than the one they live within now, then
they are trapped. at is only when we are able to see ourselves in terms of our
potential and within healthier and more sustainable conditions that we can begin
to move towards creating those conditions within ourselves and in our
relationships with the world around us.cc
Helping people to develop a vision of a healthier and more sustainable future that
they can believe in and identify with is therefore one of the primary building
blocks of success in development work.cc
More deeply, culture is the soil in which the tree of identity has its roots. People's
sense of who they are, and of their self-efficacy is bound up in their (often
unconscious) connections to their cultures. To disconnect or alienate people
from their cultural foundations is like plucking a plant from the soil in which it is
rooted.cc
The eminent American futurist, Willis Harman, had this to say about culture:cc
Not only do distinct cultures have unique perceptions not experienced by other
cultures, but they also have unique gifts and abilities. They can know things, see
things, experience things, and do things that people from other cultures cannot.
This is a very important discovery. at means that each distinct cultural group has
people with unique strengths and capacities upon which healing and
development can be based. You cannot build on what is wrong or missing. You
have to build on who people actually are and what they have. at also means that
the effective approaches for solving actual social and economic problems may
look very different in different cultural communities.cc
Following is a list of some key areas related to healing and development that
need to be guided from within the culture of the people. We spell out those points
in some detail in order to stress that almost all cultures have ways of doing all of
these things. at is verycc
important to help people to discover their own ways of addressing each of these
areas.cc
a. The process used for consultation, for decision making and for reaching
consensus.cc
c. The interpretation of how the past has shaped the present and how
outside influences have affected everyday life.cc
For example, in many tribal communities, alcohol and drug abuse can not be
understood by focusing on the medical fact of chemical dependency. at is only
when we consider the historical and cultural context in which the abuse is taking
place that it becomes clear how substance abuse (in those communities) is a
social phenomenon with profound spiritual roots. Once this was recognized,
many North American tribal communities began to address the issue of
alcoholism by combining personal healing, counselling, economic development
and cultural revitalization. All of these dimensions needed to be addressed on a
community-wide basis before individuals in significant numbers began to leave
alcohol behind. Many communities that have taken this holistic approach have
gone a long ways toward eliminating alcohol from the community system.cc
The point is this: we all must live in a common social environment. We have
recently begun to learn that if we poison the air we breathe and the water we
drink (i.e. the environmental commons), we are poisoning ourselves. Similarly, if
we poison our relationships with other people who live in the same social world
as we do (the social commons), then we and our children will sooner or later
discover that we have poisoned our own lives.cc
forward:cc
c. Similarly, it is essential that the community believes (and acts upon the
belief) that the misfortune of anyone is the business of everyone.c
This principle directly challenges the popular dominant cultural doctrine that
every individual is responsible only for him or herself, that the community bears
no responsibility for the well-being of its members, and that individual prosperity
is born of individual effort and merit alone. We now know that the doctrines of
individualism and materialism are dangerously blind to the consequences of
ignoring our fundamental inter-connectedness as human beings. an the process
of creating sustainable human community, these doctrines (along with all types
of racism and religious intolerance) are a virulent ideological contagion. They are
death to sustainable human well-being and prosperity.cc
8. Unitycc
Unity means oneness. Without unity the common oneness that makes
(seemingly) separate human beings into community is impossible. Without a
doubt, disunity is the primary disease of community.cc
Science tells us that the physical universe is made up of billions upon billions of
tiny particles called atoms, bound together in fields of energy. These energy
fields take many different shapes and patterns: stars and planets, trees and
rocks, fish and fowl, and human beings. Clearly there is some cohesive force that
holds the particles together in the forms that we see in our world. amagine what
would happen if the cohesive force that holds all of the particles together that
make up the Rocky Mountains were to disappear. The mountains would simply
crumble into dust. an the human world, the cohesive force that binds us all
together is love. While most spiritual traditions on the planet have been trying to
tell us this for centuries, science is only now beginning to come to grips with it.
We have now learned, for example, that people who feel the love, support and
caring of family, friends and community have stronger immune systems, and are
therefore more resistant to disease than people who feel isolated, alone and cut
off.cc
What is critical to realize is that building and monitoring common oneness (i.e.
community) requires the involvement of the human heart and spirit, as well as our
minds (thinking) and our physical energies (i.e. time and work).cc
Unity is the term we use for the cohesive force that holds communities of people
together. at is a fact of our nature as human beings that we need the love,
support, caring and respect of others in our struggle to heal ourselves and
develop our communities. Unity is the starting place for development, and as
development unfolds, unity deepens. The strategic implications of this vital
principle for Aboriginal community healing and development is that restoring and
maintaining unity must be seen as a pre-requisite at the foundation of the
community healing process.cc
9. Participationcc
Participation is the active engagement of the minds, hearts and energy of people
in the process of their own healing and development. Because of the nature of
what development really is, unless there is meaningful and effective participation,
there is no development.cc
On the personal level, we use the term volition (the exercise of human will) to
refer to the capacity to focus, to choose, to adopt goals, to persevere and to
complete what we set out to do. We refer to this capacity as will power. Nothing
can be achieved in our life (and all of our hidden potential remains dormant)
unless and until we engage our own volition. As human beings, we must direct
our energies toward a goal in order to achieve it.cc
This is also true of communities, and the collective will of the community is
engaged through the process of participation. Since authentic development is
driven from within, through learning (i.e. acquiring capacity) for personal and
social transformation, there is no escaping the necessity of involving the people
whose development is being promoted in every aspect of the process.cc
10. Justicec
The principle of justice in development implies that every person must be treated
with respect as a human being, regardless of gender, race, age, culture, religion,
personal beliefs or any other reason. This means that every person must be
accorded equal opportunity to participate in the processes of healing and
development and to receive a fair share of the benefits. Unless development is
driven and guided by the quest for social and economic justice, some people will
always benefit at the expense of others. And when some people become enriched
through a process which at the same time impoverishes others, sustainable
community (common oneness) is impossible. The circle has been broken.cc
This type of "development" is one of the primary causes for the alienation of
hundreds of millions of youth around the world from their communities and
cultures. at is often the principal cause of the breakdown of law and order and the
true source of many ethnic conflicts, some of them prolonged and deadly.cc
Unless justice animates all that we do in human and community work, what we
are doing is not development.cc
11. Spiritc
Spirituality is at the centre of authentic healing and development. The vast
majority of people on earth understand that, as human beings, we are both
material and spiritual in nature. at is therefore inconceivable that human
communities could become whole and sustainable without bringing our lives into
balance with the requirements of our spiritual nature.cc
a. Putting the love of God (the Unknowable Essence, the Lifegiver) in the
centre of every relationship, every meeting and every activity.cc
iv. the capacity to actualize that vision, dream or goal through the
exercise of our volition (i.e. our will) to choose, plan, initiate,
persevere through difficulties and complete processes of growth and
development.c
Moral and ethical standards are not mere limitations imposed on our freedom by
the conservative or the prudish. On the contrary, these standards describe where
the boundaries of well-being may be found. They are like highway signs that tell
us to slow down on this corner, to be careful on that hill, or to drive with caution
when the road is slippery. We can choose to ignore them, but we do so at our
own peril.cc
an healing and development work, the violation of moral and ethical standards
can destroy months and even years of good work. Like a young plant just
breaking ground and experiencing the heat of the sun and the strength of the
wind and weather for the first time, developing people are often very vulnerable. at
doesn't take much to destroy their faith and confidence in themselves, or in the
processes of growth. an those early stages, people often look to their facilitative
leaders and professional helpers to be role models of wellness. an a sense, these
facilitators are living proof that the process is real, and that the dreams people
have dared to believe in can come true. Later, when they become stronger and
more self-reliant, they will learn to see the strength they are looking for within
themselves. But even then, the violation of ethical and moral standards can
seriously undermine personal growth, healing, and community development
processes. The most common violations that cause trouble all over the world are
the following:cc
Because learning is the key dynamic at the heart of human development (in one
sense, since we can say that human development is a process of learning), there
is no way of separating learning from the process of community health
development either. Unless people are learning, community health development
is not happening. This principle tells us that the promotion of various kinds of
learning is an important part of what individuals and agencies who are facilitating
community healing and development initiatives must be doing.cc
i. information,cc
14. Sustainabilityc
There are many kinds of sustainability, as this brief discussion illustrates. The
challenge to developing communities is to harmonize environmental, social,
economic, political and cultural needs, and not to promote one kind of
development at the expense of another.cc
15. Move to the Positivec
Solving the critical problems in our lives and communities is best approached by
visualizing and moving into the positive alternative that we wish to create, and by
building on the strengths we already have, rather than on giving away our energy
fighting the negative. Whatever we think about expands. Try not thinking about
Miss Piggy, or not thinking about anything. The only way you can do it is to think
about something else. af we think about how sick or weak or incapable we are, we
give strength and endurance to the very weakness we wish to escape. af we think
about all the things we don't like about another person, those are the very things
we see and reinforce (whether negatively or positively) in our interactions with
them.cc
Another approach to disunity would be to gather together those people who want
unity and to begin to behave toward each other in a unified way. The result of this
strategy is that you have created unity. Other people can join this new pattern,
but if they wish to partake of its benefits, they will need to behave according to
the principles and rules that produce unity.cc
an whole health development processes, the most powerful strategies for change
always involve positive role modeling and the creation of living examples of the
solutions we are proposing. That is why, as development practitioners, we must
strive to be living examples of the changes we wish to see in the world.cc
There is no escaping the fact that Canadian Aboriginal people are a part of the
human family. And while it may be easier not to think about it, there can be no
doubt that whatever is happening to the rest of the world is also happening to
Canadian andigenous people.cc
Much has been written in the past several decades about large global patterns
and trends that are sweeping across all boundaries and affecting everyone on the
planet, regardless of geography, culture or national identity.cc
On the other hand, this demand for increased sharing of real power and
decision-making, and an accompanying trend to distrust and challenge
leaders who do not walk in a participatory manner with the people, has
contributed to another contradictory pattern. an many place governments
have become more defensive, rigid, abusive and uncompromising in an
effort to preserve the system that has given them power and privilege.
Sometimes, this has led to overt brutality and repression. Other times, it
shows itself as economic reprisals (such as closing projects, firing key
people, etc.) or simply ignoring the voices of the people. As abuses and
repression increase, even greater numbers of people react with further acts
of violence, either directed against this government or else directed at their
own community members (internalized oppression) or at other groups who
are easy targets.cc
What is happening is that within every society on earth and from every
walk of life, people are waking up to a number of cultural realities and are
beginning to move their thinking and their own lives toward the practical
realization of a new vision for a sustainable world. One of the hallmarks of
this counter-culture of hope is the following values, goals and
commitments.cc
× First that Aboriginal people will find valuable and committed allies in all
walks of life who are already working to promote many of the same trends
of changes in society at large as will need to occur in Aboriginal
communities as healing and community restoration proceeds.c
× Second, Aboriginal communities may find valuable resources and models
to learn from because there has already been an enormous and extremely
diverse wave of experimentation in alternative approaches to economic,
political, social and personal transformation. This process is still occurring
worldwide.c
A Second Lookcc
This section includes follow-up discussions on two of the seven trends listed
above; namely, a) global corporations versus local economies and, b) people's
empowerment versus political and economic repression. As we mentioned above,
we have undertaken further discussion on these trends because we feel they are
(or will have) a profound impact on community healing and the building of an
effective social security system for Aboriginal communities.cc
b. The primary areas targeted for cutbacks are invariably health, education
and welfare.cc
d. Major spending cuts were made based on the above assumptions and
arguments. an practice, this has meant that there is "no money" for healing
programs, community capacity-building and training, youth development,
community economic development, or many of the other vital areas that
Aboriginal communities need to strengthen as part of building an adequate
social security system.c
While there has been some minimal "reinvestment" in social programs, the global
trend continues and pressure on the government of Canada to "adjust" to a set of
standards that serve international corporate interest is increasing as evidenced
by the conditions the Free Trade Agreement or a new Multilateral Agreement on
anvestment (MAa) that is now being negotiated. These international agreements
are, in part, designed to remove "barriers" to corporate activities, including
preventing national governments from allowing social and environmental
concerns to challenge the interests and objective (and profit) of big business.cc
amplicationscc
c. These two conflicting trends (increased need for stable funding versus
decreased availability and dependability of government funding) can only
be resolved by a shift in thinking within Aboriginal communities about how
to finance social security reform that moves away from complete
dependence on government funding.cc
The clamorous discontent of masses of people demanding that they have a voice
in redesigning their future can be heard on every continent. an many places,
ordinary people are no longer willing to allow their governments and leaders to
think for them and to make decisions affecting their well-being and that of future
generations. Nor are most people willing to remain silent and passive in the face
of blatant social problems or injustices. This increasing demand for meaningful
and effective participation in processes of societal governance and in the design,
implementation and evaluation of programs and processes of social and
economic development has led to markedly different societal outcomes
depending on how those in power respond to the demands for participation.cc
an places where the response has been positive, there has been a rapid
development of what is known as the "civil society" sector, consisting of a
diverse array of voluntary non-government and private organizations all working
to improve various aspects of human well-being. Networks of organizations from
all sectors (government, non-government, voluntary and private) have formed
"collaboratives" or organized coalitions to carry on important work. One of the
hallmarks of this movement, wherever it occurs, is that it works to empower and
engage people in building solutions to human problems, and further, it takes
guidance, direction and inspiration from the people it most seeks to serve.cc
an contrast, in places where the powers that be have attempted to silence (or
simply ignore) the voices of community people (or various parts of the
community), the outcomes have been decidedly unpleasant. epending on the
nature of the barriers those in power employ to silence and disempower
community people, and also depending on a wide range of cultural, social and
economic factors, the consequences have included various combinations of the
following.cc
d. iolence, Sabotage and Revolt - Many people who feel they have no way
out, no way to improve a miserable existence, become either self-
destructive (depression, addiction, suicide) or violent toward others. At a
very basic level, this violence takes the form of physical or sexual abuse or
violent attacks on other people. Sometimes it becomes a somewhat
mindless social ritual, as for example when groups of youth trash a school
or someone's home. Sometimes it becomes much more calculating and
strategic, when, for example, a particular person is attacked (sometimes
their property, sometimes their person or their relatives). Finally, all of
these levels of rage and violence have been successfully channeled into
organized attacks on those in power in order to either force change or to
actually overthrow the existing system. This later case is usually called
civil war.c
amplicationscc
The most important implications of this trend for community healing and
Aboriginalcc
a. Social security reform must be carried out in ways that create and
protect viable mechanisms and processes for people's participation.
Otherwise, the very process of trying to bring well-being to communities
will end up deepening the sickness.cc
Summarycc
an order to understand what such a broad concept of social security would mean
in practice, and how community healing is related to it, two complementary
models were discussed, namely, the determinants of health model and what we
believe is its ancient Aboriginal parallel, the medicine wheel model.cc
We then presented a discussion on principles to guide action. The intent of this
discussion was to provide a frame of reference for developing and evaluating
strategies for healing and change that are in harmony with what Aboriginal
cultures know about who we are as human beings, and how human beings heal,
learn and develop their potentialities.cc