Embracing My Identity and Empowering Indigenous Youth: A Personal Journey

When I was asked to share my experience as an Indigenous Youth, I felt both honored and reflective. I want to express my deepest gratitude to Anne, who has created a safe space for Indigenous individuals like me. Without her support, my story wouldn't be the same and I would not be sharing it with you here.

I am the descendant of a 60's Scoop Survivor and grew up in a non-indigenous adoptive family dynamic. I have many great memories of my grandfather who was from the Czech Republic, often spoiling the kids with sweet treats, a German grandmother who cooked big-wonderful family dinners, 3 silly uncles, and 6 cousins. But deep down, I always felt like something was missing. It wasn't just about my family dynamics; I struggled to fit in anywhere as an Indigenous person in a predominantly white community.

Watching my mother as a single parent I used to think she was an angry person, often taking her frustrations out on everything and everyone in her path, even me. Little did I know at that time that it was her own unhealed trauma from being separated from her culture, while also struggling without a sense of identity. I was aware from a young age that my mother was adopted and that we had no contact or connection with our Indigenous family. My mother had tried to form a relationship when she became an adult, but time had taken its toll and she was misunderstood. Often feeling like an outcast, she kept her distance and raised me with the help of my step-father, sheltering me from the heartache of not belonging anywhere. 

When the government of Canada finally acknowledged the 60's Scoop and apologized for the wrongdoing, it was at that moment that I realized that all along something was not missing; something had been taken. I finally understood that my mother was a victim. This realization filled me with sadness but also became my driving force. I grew up with a burning desire to understand, and when I finally did, I made it my life's mission to heal and reconnect with my stolen roots, to be my mothers teacher and confidant for all that she had endured, and to break the cycle of intergenerational trauma for my family.

In 2015, I became a single mother and took a leap of faith and moved to Calgary with my then toddler and few personal belongings luggaged in garbage bags. I never allowed my dreams of living in a big city, becoming independent, and making my family proud dwindle. But life wasn't easy for me, just like many Indigenous people. I faced countless obstacles and hardships along the way, many of which I still do. However, I am grateful for my consciousness, my continuous efforts to  improve, my focus on self-growth, and determination to break through the barriers that were meant to hold me back. I was able to get through the hardest times in my life by smudging, asking for guidance, and trusting that my purpose was bigger than my struggles. I found refuge in the company of my elders, becoming a sponge any time I listened to the stories, advice, and encouragement. I found my roots through ceremony and prayer, gratitude and appreciation from the lands, and a desire to learn my language. 

Today, I find purpose in helping others, being the advocate I once needed. I strive to be a friend, a mentor, and an inspiration to Indigenous Youth, especially to my 9 yr old son, and my 7 yr old niece whom I care for. I want to bridge gaps, connect people with support and resources, and contribute to Truth and Reconciliation.

When it comes to supporting Indigenous Youth, there is no one-size-fits-all answer. We face systemic challenges, intergenerational trauma, and the same day-to-day stress as anyone else. But what we truly need is unity and advocacy. Genuine and intentional friendship, and people that truly care to advocate and speak up for what is right.

My journey as an Indigenous Youth has been a rollercoaster ride of self-discovery, healing, and empowerment. By sharing my story, I hope to inspire others and contribute to the ongoing process of Truth and Reconciliation. Let's approach Indigenous Youth with sincerity, empathy, and a genuine desire to understand their needs. By building supportive relationships and providing opportunities, we can make a real difference. I'm forever grateful to Anne for believing in me, trusting me, and giving me a platform to speak on my experience and perspectives as an Indigenous Youth.

- Tenise Littletent / Ka’Katosakii (Star Woman)

Could we find a way...? Five little words that just might change everything

Last year I was brought onto a project as a sub-consultant to help facilitate a series of conversations between a government and group of Indigenous Nations. This is becoming more of a regular gig for me, wherein I “facilitate engagement” in a way that is culturally appropriate and helps Indigenous and Settler organizations find common ground to move forward. I also typically partner with Indigenous colleagues on these projects, to ensure multiple perspectives and experiences inform the facilitation process.

As I was working with the government client to plan for the sessions with the Nations, we were talking about a key interest that Nation representatives had shared early on, which was for there to be more Indigenous involvement in the sessions. We were thinking about different ways that this interest could be met, and I asked the question, “could we find a way to bring on Indigenous students to the facilitation team as note-takers and helpers?”

To my client’s credit, their first answer wasn’t “no, I don’t think so, that’s not in the budget.” Instead, they said “maybe…what do you think that might look like?” This opened the door for us to explore different options, discuss logistical considerations and potential risks and benefits. We decided that I could create a role description for the contract, and we could all share the opportunity among our networks with Indigenous student centres at local post-secondaries.

Within a couple of weeks, the client team had found the money to support bringing in the students from a different department’s budget who was also keen on building capacity and connecting Indigenous youth to meaningful experiences in policy development and community engagement. We had a job description that was shared locally, and received interest in the role from diverse Indigenous students who were excited about the opportunity to be part of the project.

Nine months later, the two students who were hired are still part of the facilitation team and have both spoken about their appreciation for the opportunity to be in the room for and contributing to such rich conversations. One of the students has even shifted her career path as a result of the experience, not having previously been exposed to career opportunities in Indigenous engagement.

Another student who applied for the contract originally but then wasn’t able to take it on due to other work commitments has done other contract work with Forum Community Relations, and will continue to support projects and clients in the future.

My point in sharing this story is that it really all started with five little words: could we find a way…?

I often hear Settler folks ask questions about what they can do to advance reconciliation. Many talk about the books they’ve read and learning they’ve done (which is hugely important as a first step), but they seem stuck when it comes to actually doing things. After you’ve done a bit of learning, a powerful next step is using your privilege to open doors. Whenever possible, ask the question “could we find a way…?” to identify potential steps for greater Indigenous inclusion.

And as your organizational cultures start to also shift to be more aware of the importance of reconciliation (Inclusion From Within, as I describe in a previous article), you’ll find a sense of collective creativity and opportunities that you haven’t seen before. And who knows? Taking action on one of those opportunities might just open the door and change everything.

Weaving the Sash: Beyond Indigenous Inclusion

BY MICHELLE FOURNIE

Michelle Fournie (she/her/hers) is cree-Metis/English & Irish. Her Blackfoot name translates to “Centre Pole Offering Woman”. She supports her two children, and niece to her late sister as a committed wife to a Captain/Firefighter.

Owner of anti-oppressive communications consulting company, Sacred Four Communications, she is completing the last season of her Master of Educational Research degree at the University of Calgary. Michelle also serves as the Manager of an Indigenous student centre at a local community college in Calgary, and current co-chair of the Indigenous Gathering Place Society of Calgary.

Here Michelle offers Some thoughts on what it might look like to weave traditional practices into Western systems.

My vocational practice, research, and volunteerism is often centred between worlds. This is a natural calling as a young-ish Metis mother striving to reconnect to self, land, language, community, and being born, raised, and still living in an urban centre. Piikani Elder Dr. Reg Crowshoe and William Ermine of Sturgeon Lake First Nation might call this space between worlds an “ethical space.” I am drawn to reconciliatory work and my practice is informed by the Metis sash—interwoven in story to create something useful, strong, and new to survive.   

There’s tension in this space for me.

We are collectively mourning as we lose those who should inform the future state of the world—Indigenous children to death by suicide, diseases of addictions, and discriminatory apprehension. I grieve the Elders who carry the stories that would have saved us. I listen for the last time to our languages, ever. I cry the tears of each side of my ancestors. I directly heal from the intergenerational trauma passed down to me through these hurt people who also had the highest hopes for their children. I relieve this tension by learning Wise Ways and applying them immediately to new scenarios. I navigate the Western system with the experience of generous allies while providing for my family and chasing education. One day I face lateral violence and the next day my face is painted with the same ochre that has protected the peoples for centuries. 

Learning how to weave in new ways of working and being with each other is extremely complicated. But to be effective, this sash must make room for all threads, simultaneously distinctive and together. It must hold appropriate tension and be created with patience and attention. 

I’m scared, but I do it anyways.

I grew up in the 80s in urban parks and my mom yelling, “don’t be scared, just go down!” after seeing my petrified look on the top of the oversized metal slide.  Thirty years later with my own children, I offer a different approach courtesy of the conscious parenting movement by saying, “I know you’re scared, and go down anyways!” This is also how I view reconciliation. 

What happens when we choose to go down anyways?

We choose accurate and powerful language to properly describe the unimaginable acts of violence, abuse, and harm inflicted on all Indigenous children and families in the name of economic and political gain.

We start identifying and caring for people experiencing trauma-based responses in the classroom and the workplace, while offering healing through culturally appropriate and holistic service offerings.  

We quit boasting to each other about our well-intentioned pan-Indigenous approaches to advance diversity, and re-state each teaching connected to the person and place from which that dream/story/teaching came from.

We create supportive environments for Indigenous peers to engage in reconnection to land, language, culture, while the rest close the gap from awareness training to informed action and power sharing.

We stop antagonizing Indigenous peoples stating that the organization is committed to reconcile but then stifle these talented individuals because our systems aren’t ready to withstand that much change that fast.

We honestly refer to murdered and missing Indigenous women, girls, and two-spirit beings as targets of current systemic racism and oppression, rather than casualties and victims of an unfortunate history.

We transform well-meaning discussions to brave conversations that start with different and better questions.

We mentor and invest in Indigenous youth so they too can share in the prosper from their ancestors, including Mother Earth.

We seek and depend on the wisdom of every single Elder that walks in kindness, selflessness, and love, despite what we have put them through as a country.

We start sharing.

We keep listening.

We work together.  

We go down anyways.   

More than one right way: A story of weaving Indigenous and Western approaches to strategy

By Carolyn Davis

One of the great gifts in my life is a small group of friends from my university days, which includes the inimitable Anne Harding. Together we’ve uncovered our professional paths, forged loving families, navigated the early years of raising children, and held one another through joy, grief, and back again. And so, when after a lovely snowy walk on Nose Hill a few weeks ago, she asked me to share an experience I am having weaving western and Indigenous ways of thinking, I said yes.

I work with Momentum, a change-making organization that acts as a bridge between social and economic perspectives. We walk alongside people experiencing low income as they build assets and move closer to a sustainable livelihood. Momentum has been at this work in Calgary and beyond since 1991, guided primarily by Western-style ‘strategic plans’.

In 2015, we were becoming more aware that our approaches - while intended to be broadly inclusive - may have been missing the mark with Indigenous learners, and so with the support of Indigenous advisors, we developed our first Indigenous Engagement strategy. This strategy, held within a bundle and ‘made official’ through ceremony, sits in a place of pride at our building entrance next to a large mural by artist Keegan Starlight that serves as a visual land acknowledgment for all who arrive in our space. Seven years later we have dedicated Indigenous programming, Indigenous staff members, and many meaningful relationships from which to draw strength. But we aren’t “only” an Indigenous-serving organization. We work with all who experience low income, from any background.

Against this backdrop, my colleagues and I are guiding an evolution of our organization’s strategy. How might we guide our strategy process in a way that incorporates Indigenous perspectives, results in a final product that our varied stakeholders feel part of, and doesn’t overreach into cultural practises that don’t belong to us?

In the design phase, we considered our desire to engage Momentum’s diverse community in meaningful ways, build connections, and be informed by the changing world around us. We wanted to balance creativity and rigour, and leave room for experimentation. A successful process would also grow our capacity to be adaptive and nimble—we have fared reasonably well through the pandemic and seek to maintain and grow our resilience.

If that’s not enough, we were curious about lessons from a course about the Four Seasons of Reconciliation, introduced to us by Tim Fox with the Calgary Foundation. Moving through activities such as planting, celebration, harvest and rest felt intuitive, and aligns well with Momentum’s long-standing value of sustainability. The course taught us that we could incorporate these concepts loosely—our timeline doesn’t need to match Mother Earth’s exactly.

After a summer of trying on ideas it became clear that there is indeed alignment between what matters to Momentum and to Indigenous people and communities within our network. The resulting process is a blend: We have adopted a structured design framework from IDEO, wrapped in relationship-rooted consultation with stakeholders and broader community—those who may not have a stake but certainly have insight to help advance our mission. Many of these conversations are happening in person, on Treaty 7 land, with both Indigenous and non-Indigenous folks. Many of our strategy gatherings start with simple mindfulness exercises such as looking out a window, taking a deep breath, or giving thanks for the food we are eating.

By emphasizing shared values of rooted relationships, inclusion of many voices, and working with the land and her limits, we trust we will finish with a process that works for many and still has the rigour that an organization of our complexity requires to remain healthy and effective into the future.

From Inclusion by Exception to Inclusion as Culture: reflections on organizational change

By Anne Harding

When my dear friend and mentor Art Cunningham and I deliver our Indigenous Relations and Resource Development workshop, Art often begins by talking about the “three eras of Indigenous relations” that he has observed throughout his decades of working in the field. These eras include:

• The Indian Era, marked by the time when Indigenous Peoples were ‘invisible’ and Canadians and our institutions didn’t really know or think about Indigenous peoples, except for negative stereotypes that we were fed through the media and Hollywood;

• The Aboriginal Era, marked by increased visibility through the many landmark court rulings in the mid-1990s and beyond that affirmed Indigenous Rights and the potential impact that the assertion of those rights could have on development; and

• The Truth & Reconciliation Era, marked by the release of the Truth & Reconciliation Commission of Canada’s 94 Calls to Action, Canadians’ increased understanding of the history and experiences of Indigenous Peoples, and a desire to walk together on a new path for the relationship between Indigenous and all Canadians.

I like this framework for talking about the last 40+ years because it helps us to see where we’re at today within a broader story of our country. I also appreciate when inevitably a student asks for the specific dates when these eras start and end. Art gives a chuckle and a wry smile and talks about how there aren’t really specific definitions because the eras overlap and flow into each other. What matters aren’t the precise dates and milestones, but rather the intentions and approaches that are employed within each era.

I also think this is a helpful framework to apply when I think about how Western (non-Indigenous) organizations might evolve their Indigenous inclusion and reconciliation efforts over time. Having worked with and observed many small and large Western organizations over nearly two decades, I’ve noticed some common patterns for how the journey goes.

Inclusion by Exception

Once organizations get past the ‘invisibility’ stage (which I believe a large portion of our non-Indigenous businesses and institutions are still at today), they tend to look for the ‘easy wins’ or ‘low-hanging fruit’ of Indigenous inclusion. Existing processes and structures remain in place, and they tend to look for places where Indigenous interests or engagement might be conveniently inserted. 

The goal here seems to be to do “some good” by making space for Indigenous elements, however I’ve noticed that what often results instead is backlash and skepticism from those who benefit from the current structures and processes. People wonder “what’s so special about Indigenous people?” and resentment can start to build for these ‘exceptional’ circumstances if they are not also wrapped in education, awareness, and meaningful relationships with Indigenous people and communities.

Inclusion from Within

For those organizations that continue to move along the journey to greater inclusion, I’ve noticed a shift away from asking why Indigenous inclusion matters to them to asking how they might advance Indigenous inclusion. Rather than opportunities for Indigenous interests to be included by exception (and usually only identified by a few key individuals), organizations in this stage have created a broad awareness among their employees about the importance of and intention for greater Indigenous inclusion. It is no longer just the job of the Indigenous Relations team to identify and implement opportunities, but rather everyone in the organization is empowered to ask “what might Indigenous inclusion look like” and encouraged to explore options and build relationships to advance the work together.

Inclusion as Culture

I also think it’s important to offer a fourth stage that I see, or maybe it’s not even a stage on its own but a way of being that may run in parallel to all stages, even when Indigenous interests are ‘invisible’ and we don’t even know we’re doing it. This fourth stage is the adoption, incorporation, or weaving of Indigenous ways of knowing, doing, and being, within our Western institutions and structures. It’s when individuals within organizations carry out activities, thought processes, or work in Indigenous Ways alongside their more familiar Western Ways. Now in order to truly understand what might be meant by this for your organization, authentic relationships with Indigenous Elders, knowledge keepers, and leaders are essential.

Another reference for this concept is “two-eyed seeing”, first coined by Mi'kmaq Elder Albert Marshall. The idea being that when we view an experience, challenge, or opportunity through multiple perspectives, we might see different and new insights or solutions that would not otherwise have occurred to us. 

I’m heartened by different individuals and organizations I’m seeing these days that are trying to weave Indigenous ways of knowing and being into their work. If this is something that you’re interested in reflecting on and trying out in your own personal and professional lives, I offer a few resources below to consider. And of course, the best resource of all will be the relationships you build with Indigenous people and communities as you learn and walk a new path together.

• This year for National Indigenous Peoples’ Day, I created this reflection exercise based on my own daily practice of gratitude, that I’ve also done with my son and daughter over the last few years. Consider using it for yourself as a way to think and talk about acknowledgement and connection with the land.

• My husband is a cub scout leader and recently found and used this resource, which is a collection of traditional Indigenous games and activities to do with children as a way of introducing or reconnecting to recreational and sport activities that reflect the rich cultural heritage of Indigenous peoples across Canada. NOTE - while this resource is a great place to start, it would be best to connect with members of the Indigenous communities where the games originate to learn from them directly, ensuring proper protocol and gifting is provided for those teachings.

• In 2019, Nutrien released its Aboriginal Content Playbook, which offers resources for suppliers to develop a plan and take action to increase Indigenous inclusion in their own organizations. 

A case story in meaningful Indigenous consultation

I  (Anne) have long described Art Cunningham as “the mooshum of Indigenous Relations” (‘mooshum’ being the Cree word for ‘grandfather’).

I have had the privilege of knowing Art for most of my career and working alongside him for the last five years or so. I am humbled that he agreed to allow me to record his story of engaging with Indigenous groups for the Canadian portion of the Keystone XL pipeline project. Art has shared this story with me many times before, but as I listened this time I saw so much of the ‘theory’ I describe in my article below brought to life: how to build trust, have authentic relationships, and show true recognition and commitment to upholding Indigenous rights and ways of knowing.

When I train with Art, we make a good team. I bring the “western” style of keeping us within a certain time period, and having the odd slide or theoretical reference to help participants connect the dots. Art, though, brings the magic. As he shares information through storytelling and reflecting on personal experience, students are captivated by the authenticity, vulnerability, and wisdom shared.

I invite you to listen to Art’s story with intention. Know that it is about 45 minutes long and is best heard in one sitting. So grab a cup and settle in to hear the best real life example of ‘meaningful Indigenous consultation’ that I’ve come across so far, and please join me in giving gratitude to Art for sharing his experience.

What is ‘meaningful consultation’ anyway?

By Anne Harding

It was late summer of 2018, and the Federal Court of Appeal had just issued its decision in the Tsleil-Waututh Nation v. Canada (Attorney General) case regarding the TransMountain Expansion Project (TMX). Many of you may remember that this was the decision that quashed the approval that had been issued for the pipeline, which halted construction for a period of time. One of the reasons that the approval was quashed was that Canada had failed to meaningfully consult Indigenous Peoples. 

I recall being incredibly frustrated by many of the headlines and quotes that came from political and industry leaders and commentators at the time. “Well, what is ‘meaningful consultation’ anyway?!?” and “How are we supposed to get anything built in this country if the goalposts keep changing!?!” were some of the quotes that stick with me to this day. I was frustrated because these views seemed to be feeding a narrative that the rights of Indigenous Peoples somehow keep changing, which results in uncertainty for economic development.  

The reality, though, is that Indigenous Peoples’ rights are inherent, meaning that they have always existed. It’s actually Canadian institutions’ lack of proactive recognition of Indigenous rights that creates uncertainty for our economic future as a nation. If you want some great reading on what it might look like for our government institutions to make a shift toward rights recognition, I highly recommend reading Jody Wilson-Raybould’s book From Where I Stand. And perhaps in the future I’ll write a piece on why I believe Indigenous rights recognition is a key to unlocking more equitable economic and social prosperity in Canada. 

But for now, I’ll focus on what I see as the fundamental elements of “meaningful consultation” and how organizations can engage meaningfully with Indigenous groups based on my own practice. While we don’t have sufficient legislation to help us understand what recognition of Indigenous rights looks like in Canada, we do have a tremendous body of legal decisions that lay out the essence of ‘meaningful consultation and accommodation’. In fact, there are now 335 Indigenous legal wins that help lay the bricks for a pathway to greater Indigenous inclusion and power in our country. Check out Bill Gallagher’s work to learn more about these past cases and keep track of new ones.

So, based on what we know from the courts, here are the elements of meaningful consultation and accommodation that don’t change. Think of these as the goalposts that haven’t changed:

• Indigenous peoples have collectively held rights to the land that are unique from rights of other Canadians and unique to each nation;

• The purpose of consulting with Indigenous Peoples is to truly understand the potential impact of development on unique rights;

• The purpose of accommodation is to work together in good faith, with mutual respect, to address impact of development on unique rights; and

• Meaningful consultation requires an authentic relationship, which often requires mutual trust, recognition, commitment, and vulnerability.

Unfortunately, though, it’s this last bullet that in my view, needs to change. Our colonial institutions are not designed to engage with authenticity, humility, reciprocity, and dare I say humanity. Rather, we are encouraged to separate our ‘work selves’ from our ‘personal selves’, and often pressured to put the interests of our organizations over the interests of communities. This practice often erodes trust and makes it even harder to engage meaningfully in the future.

So what would it look like if an organization structured its people, systems, and actions in a way that supported meaningful engagement with Indigenous Peoples? Well, let’s break it down:

• Authentic relationships would be created intentionally between multiple people in an organization and multiple people in a community; not just the person with “Indigenous relations” in their title. Engagement would happen long before a decision needs to be made so that relationships can form and different interests and perspectives can be uncovered that might support a better decision. Organizations would have relationship succession planning so that relationships are not threatened if one person leaves the organization.

• Mutual trust would be developed over time, through many different interactions and conversations that are not only driven by the interests of the organization. If there is a lack of trust, this would be acknowledged openly alongside a desire and commitment to rebuild and earn it back. Organizations would be willing to trust Indigenous communities as much, if not more, than they expect Indigenous groups to trust them.

• Recognition of the diversity among Indigenous Nations and recognition of Indigenous rights by the organization because they know their history, not because a non-Indigenous government says so. Organizations would ensure all their employees and contractors have a basic understanding of the history and experiences of Indigenous Peoples so that there are no more questions of “why” we should engage, but more productive conversations about “how” we can engage in a way that respects and values Indigenous rights.

• Commitment to see the engagement though, even as interests and priorities change. This is a tough one for many organizations who have a linear view of time and action. However, if we say we value strong, trusting, and reciprocal relationships with Indigenous Peoples then we can’t abandon those or change course with the wind, the stock market, or funding cycles. Organizations would shift the behaviours they incentivize by rewarding actions and approaches that support long term relationships with Indigenous communities in greater balance alongside other important metrics like budget and time.

• Vulnerability would underpin every interaction with and discussion about Indigenous Peoples. We would show our humanity as people-first, with all our discomforts, awkwardness, curiosity, and hope. Instead of feeling the need to wait to engage Indigenous groups until there are answers for all their questions, an organization would engage Indigenous groups as they are just starting to think about the project or initiative and seek Indigenous perspectives to help inform not just the content of the work ahead, but also the ways of working. As a western and colonial society, we have much to learn from Indigenous ways of knowing (see my previous blog post about that here). 

While the term ‘meaningful consultation’ has a specific legal connotation, I hope that the thoughts I’ve shared here offer a view to what the path to meaningful engagement might look like. In order to get to a different place in this country in terms of Indigenous inclusion and prosperity, we need to be able to have some pretty challenging conversations. And in order to be able to have tough conversations, we need stronger relationships built through trust, recognition, commitment, and vulnerability. 

Multiple pathways to meaningful engagement

This reflection comes from Michelle Deacon, communications specialist, keen up and comer to the public participation space, and one of Forum Community Relations’ engagement coordinators.

For the past year, I have had the opportunity to support a proponent with the Indigenous engagement planning and coordination on a broader, multi-year community engagement program. The project itself, seeks to involve the community in project decisions; and with a proponent who is truly committed to building trust and meaningful relationships, it has been a rewarding journey in meaningful consultation.

But what does that term actually mean? Meaningful consultation. Far beyond government definitions of duty to consult and consultation requirements, when I reflect on the past year, I believe that, at its core, meaningful consultation requires humility, space and time for listening and hearing, and adaptability. And let’s face it, this approach makes good sense for not only engaging with Indigenous Peoples, but all people.

Starting from a place of humility helps us to acknowledge that our lived experiences influence our approach and assumptions regarding how individuals and groups may want to participate. Whether conscious or not, it is easy to gravitate toward approaches we know. When we accept that we don’t have all of the answers, and that different world views may indicate altogether new approaches, we prepare ourselves to consult meaningfully.

Multi-year engagement programs can offer more space and time for listening and hearing, but not every project has a long timeline, and even multi-year projects encounter tight turnarounds. Regardless of project duration, making time to listen and hear authentically, is an important step in building trust. Trust and relationship take time and nurturing, and once established, facilitate meaningful consultation–with the potential for enriched dialogue and greater willingness to participate. For proponents with sporadic or short-term projects, why not explore opportunities to build relationship outside of project frameworks?

Adaptability is another core requirement for meaningful consultation. This is where we apply what we learned in that place of not-knowing-all (humility), as well as what we learned through listening. Sometimes it means that we need to set aside step-wise engagement approaches, and respond to what participants are truly saying about how they want to participate, and what challenges to participation they are facing. It requires meeting people where they are at, and sometimes, offering multiple pathways for participation. An adaptable approach creates opportunities for more responsive and inclusive consultation.

Meaningful consultation goes far beyond formal definitions of consultation. It requires us to be humble, adaptable and committed to taking the time to listen, hear and build trusting relationships.

--

I (Michelle) identify as a daughter, granddaughter, sister, wife, mother, aunt and friend. I live, work and play on Treaty 7 territory. Today, my personal reconciliation journey involves increasing my awareness of Indigenous Peoples (in what some recognize as Canada), their cultures, histories and stories and using my voice to share what I learn with others who may not know. I hope that this is a step toward better awareness and understanding.

Free poster - 10 ways to take action toward reconciliation

After our webinar in June 2021, we noticed an interest in some more specific information about how to take action.

Download this free poster and consider the suggestions as you plan your own reconciliation actions for 2022!

Reconciliation in an urban context: a settler’s reflection

This reflection comes from Hannele Gordon, Equity and Community Director at Wee Wild Ones & Of the Wild Nature School, and one of Forum Community Relations’ cultural agility coaching clients. To learn more about one-on-one or small group cultural agility coaching, please visit our website.

Before I begin, it is important to introduce myself and the perspective from which I speak.  My name is Hannele (in English, pronounced Hanna-lee).  I grew up in Robinson Huron Treaty territory, the traditional territory of the Anishinaabe Peoples, specifically Batchewana and Garden River First Nations.  My maternal ancestry is Finnish and my paternal ancestry is English and Scottish.  I’m a cis-gendered woman and my pronouns are she/her.  I spent most of my childhood exploring Lake Superior, Lake Huron and the landscape of northern Ontario.  I’ve been a visitor in Treaty 7 Territory since 2013, and have only recently begun to identify as a settler.

My life experiences and reconciliation journey have been formed through my social position and intersecting identities.  I consider myself in the beginning phase of this path and by no means an expert.  I cannot determine what you do, but hopefully, my experience will resonate with you, wherever you are on your journey.

Reconciliation begins with the ‘self’, and in an urban setting, extends to your workplace, community and beyond. 

About a year ago, I started the unfamiliar process of learning and unlearning.  I learned that privilege is equivalent to swimming in a current, and I have been propelled forward.  At the same moment, I unlearned the concept of meritocracy, the belief that accomplishments are solely based on one’s actions. In short, some individuals benefit by swimming with the current while some individuals are disadvantaged by swimming against it.

I explored my understanding of history and learned that knowledge is generated and passed through a system of relationships.  Knowledge demonstrates the social, historical and political context in which it was shaped, and does not merely exist as a collection of neutral facts.  I then began to unlearn the colonial view of history.  Conversations with Indigenous friends, leaders and knowledge keepers as well as diversifying my bookshelf all led me to view history through a lens that was new to me.

I learned that trusted sources of information are not always reliable.  I unlearned language that I had been using to refer to people with marginalized identities and learned new language.  I deconstructed colonization and reconciliation then explored their meaning.

Once I started to identify as a settler and unpack what this means, I wondered how I could share my new perspective.  I was fortunate enough to have colleagues who were ready to learn and unlearn with me.  

There are ample opportunities to explore colonial practices within the workplace and dismantle how they show up on a day-to-day basis.  Our leadership team reviewed hiring practices and addressed internal policies.  We attended workshops and received consultation on Indigenous Peoples relations training, hiring and retention of Indigenous Peoples and the impact of implicit bias in the workplace. 

Our team began to understand the diversity of Indigenous groups in Canada and considered the importance of land acknowledgements.  We researched Treaty 7 territory and composed a land acknowledgement, personal to our workplace that honours the Indigenous Nations and communities who created the space in which we now live.

Together, our leadership team explored our individual identities and rethought how we communicated our place in the community.  We shared the treaty territory in which we grew up, discussed our ancestry, relationship with the land, and preferred pronouns.  This practice is now commonplace and encouraged amongst all employees.  

We read the TRC’s 94 Calls to Action and identified which elements applied to our organization.  We committed to using the Calls to Action as our guiding principles in reconciliation, and we continuously reflect on where we can grow and change, assessing our daily, weekly and monthly actions.

The next phase on our path was to explore reconciliation at the community level.  We connected with local businesses and organizations already doing amazing work.  We learned from our colleagues and filled gaps in our practices.  We shared knowledge, created relationships and expanded our sphere of influence.

We still have so much more to learn related to our selves, work culture and community.  As a settler in an urban environment, my path began with self then extended to my workplace, community and back again.  This is a lifelong commitment and journey that is each and everybody’s responsibility.

Stepping Up to Walk Together: my journey with the Indigenous Gathering Place

By Anne Harding

It was March, 2017. A full decade since I started working professionally in Indigenous relations, not to mention the three additional years of learning and volunteering with Indigenous colleagues that started my reconciliation journey in 2004. By 2017 I had worked with over 50 Indigenous communities across Canada, delivered training to over a thousand people, developed national corporate programs to advance reconciliation, and had earned a Master’s degree in Corporate-Aboriginal Relations. But it wasn’t until that email I got in March of that year that I truly felt ‘legit’ as a settler working in the space of Indigenous relations.

That email came from my friend and colleague Michelle Fournie, a citizen of the Métis Nation who is now the Manager of the Iniikokaan Centre at Bow Valley College. We hadn’t talked in a couple of years, but she reached out on behalf of a grassroots community group that was calling itself the “Indigenous Gathering Place”, inviting me to get involved because she thought I could make a difference. For me, that email was a humbling reflection of the relationships I’d built and the work that I’d done, and I was honoured by the invitation. 

Since that email nearly five years ago, the Indigenous Gathering Place (IGP) has and will continue to be the most important volunteer role I will ever have, which is saying a lot for a girl who has averaged 250+ hours of volunteer time annually since she was 16 years old!

The vision for the IGP came from a reconciliation dialogue session in 2014, in which community members were asked the question “What does Calgary need to advance reconciliation?” The answer: an Indigenous gathering place. It is important to say that this is not a new idea. Many Elders and community leaders have worked on initiatives in the past to build a physical space for Indigenous cultural practice and exchange, and their efforts have laid the groundwork for the current IGP. The Truth & Reconciliation Commission’s Call to Action #21 also talks about the importance of new physical spaces where Indigenous Peoples can gather to connect with culture and heal.

Many people I talk to are surprised to learn that the City of Calgary has over 500 places of worship, but not one of them is specifically intended for Indigenous spiritual or cultural practice. And for sure there are places in the city where Indigenous cultural activities take place, but they are generally through social service organizations that require individuals to have a socio-economic reason to access them. 

For many urban Indigenous folks who aren’t connected to social service programming,  there are very limited opportunities and places to connect with cultural practice and community; not to mention even fewer opportunities and places for non-Indigenous people to connect with Indigenous cultures and peoples to build relationships. An Indigenous Gathering Place will be a space for healing, vibrant cultural renewal and exchange, positive dialogue, and building relations. And for the City of Calgary, it will be a beacon of hope and inspiration for those who follow in our footsteps, and an honouring of those who have walked these paths before us.

For me, the experience of volunteering with the Indigenous Gathering Place is an embodiment of the unique opportunities and challenges of advancing reconciliation in an urban context. The IGP Society of Calgary is now a registered non-profit society where I sit as a minority settler board member. The organization is committed to working in “ethical space” (if you’re unfamiliar with this term, check out this great 5 minute video from the Conservation Through Reconciliation Partnership). So in principle, this means that neither Indigenous nor Western ways of working are dominant but rather that we find parallels and work in both cultures, valuing what each has to bring to making the IGP a reality.

In practice, though, I’ll share that working in this way is not without discomfort. As a settler who is very aware of our colonial past and the diversity of Indigenous cultures and communities, I bring a hesitation to my work with the IGP. Those who know me know that I’m a “get ‘er done” kind of person and am biased toward taking action and checking things off my list. I recognize this bias is part of my colonial upbringing, founded in western perspectives of what is seen as ‘good’ and ‘productive’. And I know that this trait has indeed been seen as valuable and rewarded in the colonial organizations and companies I’ve been involved with. 

The opportunity to actively reflect on this core part of my identity has been a tremendous gift. Because I believe in the importance of the work of the IGP and learning how to work in ethical space, I am able to challenge myself to explore other parts of my identity that were maybe less encouraged to develop: communicating through story (and being okay with the fact that it may take longer and we might not get through everything on our list); prioritizing relationships (though it may not feel as direct and accountable in the way I’m used to); and inviting Ceremony (though some may not understand or connect with it). 

I am a better person because I have had the chance to actively work on balancing different parts of my self. I’m a better parent, partner, and professional because I’m learning that some situations call for a more direct style while other situations call for more patience, reflection, and listening. I am more aware of the interconnectedness and relationships I hold with others, including those in the natural world, which allows me to place myself differently in space and time. I am grateful for these gifts and am committed to continuing to grow into them for the sake of myself, my kids, and my communities.

You may not be a serial volunteer like me, but we are all part of communities, and I encourage you to think about the communities that you’re connected to. Whether that’s a faith community, group of friends, professional association, work colleagues, children’s school or other activities, arts or sports groups, or community service groups, you have influence and opportunity through these connections. Indigenous people, communities, perspectives, and interests are or should be integrated into all aspects of our communities because indigeneity is part of who we are as a country and we all have the opportunity to do more to recognize that, and to work in ethical space.

As a settler serving in an Indigenous-led space, I am keenly aware of not wanting to engage or represent myself inappropriately. I also, however, do not want my own discomfort or hesitation to hold me back from making the real contribution and difference I was invited to make five years ago. I am constantly aware of my privilege and how the world I’m in was intentionally designed to be pretty easy for someone like me to paddle with the current. I am also constantly looking for ways to use that ease and privilege to hold up those who have been set up to paddle against the current for far too long, because I believe that is my responsibility.

So as you consider the year ahead and the opportunities that you have to take action toward reconciliation in your professional and personal lives, I invite you to look inward to those spaces you already occupy and ask the question “what is needed here to advance reconciliation?” I’d welcome the opportunity to explore the answers with you. Please reach out anytime to explore the answers and paddle together.

To share your support for an Indigenous Gathering Place to be built in Calgary, please visit www.indigenousgatheringplace.ca/supporters

Reconciliation in the City

By Justin Jimmy

As many people migrate to urban centers during their journey in life, the Indigenous populations can include many different groups from various backgrounds including First Nations, Metis, and Inuk, among others – my apologies if I missed any others. This creates uniqueness in responding to reconciliation action planning, as the concerns around inclusion of all cultures and protocols is at the highest importance. In order to move forward with reconciliation, we must build trust, understand the truth, and rely on allyship to move towards actions of reconciliation.

How do we build Trust…

Trust is foundational in any relationship whether personal, employment, business, or leadership movement towards reconciliation. The pandemic has caused difficulties in this area as we have not been able to come together and meet in person which is key in building relationships. Body language and empathy is not clear in zoom video screens and sometimes it can be difficult to build trust in conversations. To build this trust, the first step is to reach out and establish the dialogue with the Indigenous community, showing great empathy or a desire to be open to learning Indigenous worldviews. By establishing this connection, and by showing a willingness to continue learning, this can create an environment to understand the truth. The passion and the fundamental purpose of building the relationship needs to be clear and purpose driven with alignment to values vs simply ticking a box around ESG(I) – environmental, social, governance, indigenous metric reporting. Ticking the box can only occur through a trusting positive relationship with the indigenous community.

Where do we start to understand the Truth…

Ask, ask, ask, and then ask more… Our brains are sponges that can continue to learn more and create linkages in events that we have experienced outside of the Indigenous worldview. In order to create positive impact, we need to understand the events that created the need to reconciliation. This can be done by establishing relationships with the Indigenous communities, learning through discussions with elders and traditional knowledge holders within the communities. As previously discussed, trust is key, otherwise knowledge holders may not feel comfortable sharing information.

Why is Allyship important to move forward…

As said in the initial discussion, many different culture groups are represented in the urban context and to build upon the momentum in reconciliation, allyship is a powerful approach. Allyship can include understanding and being open to learning new practices, protocols, experience, history, and cultures of various ethnic groups. Again, by building the trust with various ethnic groups, and by understanding the truth in each group in their unique experience, together we can progress towards positive social impact change. Allyship is about being a supportive sounding block, and absorbent sponge of learning new experiences, and by truly working together as one main group moving towards reconciliation.

#10 - Be accountable for your learning, for your actions, and for your community

Simply put, make a plan for how YOU will take action toward reconciliation. Whatever actions might be right for you, write them down and make time so they happen. A Reconciliation Action Plan is one of the most clear signals that an individual or organization is committed to advancing reconciliation.

Once you’ve made a plan that resonates for you, build in accountability checks to keep you on track. Share your plan and progress publicly, or pick actions that can be done with others to help build accountability, shared learning, and shared experiences.

Remember that reconciliation is a journey, not a destination.

The important part is not that you take the “right steps” every time, but rather than you take A step, some of the time. Like any mindset or habit, choose some early actions that you know you can do so that you see some progress. Then continue to challenge yourself to increase your knowledge, build and strengthen relationships, and show leadership to others who are at a different place on their reconciliation journey.

Know better, and do better, to help make better communities for us all.

Supporting the reconciliation journeys of the young people in our lives

On Canada’s first National Day for Truth & Reconciliation, Forum Community Relations hosted a conversation for parents, grandparents, teachers, and caregivers about how to support the young people in our lives on their reconciliation journeys. Please send us a note if you would like access to the recording of this session.

We offer tremendous gratitude to the panelists who joined us to share their experiences and wisdom: Justin Jimmy, Dr. Michael Lickers, Michelle Fournie, Sandi Morrisseau, Dayna Morgan, and Hannele Gordon

#9 - Volunteer with and donate to Indigenous-led & Indigenous-serving organizations

#8 - Build relationships and listen more than you speak

#7 - Decolonize. Make space to do things differently.

As a Settler, it’s been really important for me to continuously reflect on the assumptions I hold about what is “right” and “good” because of the colonial environment I’ve grown up in. I also continue to explore ways to incorporate Indigenous Ways of Knowing, Being, and Doing into my own approach and activities, in culturally appropriate ways.

Over the last couple of years I’ve incorporated a discipline of gratitude in the mornings, taking 10-15 minutes to pause and give thanks for the world around me, the relationships I hold within it, and offer tobacco with a prayer and intention for the day.

This has been an important personal act of decolonization for me over the last couple of years, as I do the work to remind myself that my schedule is not, in fact, the most important thing in the world, but rather it is the world itself that is important and I'm just here as a visitor to play my part as best as I can.

#6 - Buy Indigenous

Are you buying a gift for a friend or relative? Check out www.shopfirstnations.com to find First Nations, Métis, and Inuit businesses near you.

Are you part of an organization that purchases goods or services? There's probably an Indigenous business out there that could and should be on your bid list. At a minimum, check out the Canadian Council for Aboriginal Business's National Indigenous Business Directory to find out www.ccab.com/national-indigenous-business-directory

The first step is, before you spend money as an individual or on behalf of an organization, to simply ask the question, "what opportunities are there for an Indigenous person or business to do this work?" Then build your resources of where to look and go from there!

#knowbetterdobetter #IndigenousInclusion #EconomicReconciliation

#5 - Know your influence and ask how you can use it

I've met countless Canadians who see reconciliation as something that is "too big" or "too complex" or "not something I know how to contribute to". Reconciliation is a journey, and it's going to take all Canadians to take baby steps to move it forward in our country.

It's not about the big things (though there are some pretty big changes needed - ask me sometime about Rights Recognition Legislation and I'll get on my soapbox and talk your ear off), but rather every Canadian is a part of reconciliation through the choices we make every day.

#4 - The TRC's 94 Calls to Action and YOU as a Canadian

On June 1st I was joined by friends Sandi Morrisseau, Arthur Cunningham, Andrea Hansen and Steven Francis for a free webinar on how to take action towards reconciliation.

We worked through a practical list of 10 actions that all Canadians can take to advance reconciliation. If you’re looking for a link to the 90 minute webinar, please get in touch and we’ll send it your way :)

We've decided to turn this into a 10 week series to bring a bit more specificity to each of the actions. Here is the post (Week #4) that falls on July 1st - Canada Day - which offers Canadians an opportunity to reflect on what it means to be Canadian in light of our shared history with Indigenous Peoples in this country.