By Patricia J. Vickers, pjune@islandnet.com
Background
This report is the summary of visits to the Haida, Tsimshian and Nisga’a communities in the northwest region of British Columbia in preparation for the Inter-nation Youth Forum and Round Table discussion, May 4th, 5th and 6th 2005 in Prince Rupert. Participants in the one-day community sessions included youth from the ages of 13 to 27, Front-line Workers, and concerned community members including parents and elders.
“The Northwest Aboriginal Youth Suicide Prevention and Community Healing Project” is a joint project of the Child and Youth Officer for B.C. and the First Nations Summit Society.
COMMUNITY VISITS
The participating communities in the Northwest region included the Nisga’a communities in the Nass Valley, Kitselas and Kitsumkalum, Prince Rupert through Planet Youth, Massett, and Lax Kw'alaams. Both Hartley Bay and Gitxaala withdrew from the community visits and Metlakatla had a “now show” from either the youth or community members on a Sunday and the beginning of seaweed gathering.
The format of the community visits included two components: an information session in the morning that was open to all concerned community members and an art activity for the youth and young adults in the afternoon. In some cases, the adults were theFront-line Workers who remained to participate in the activity and debrief at the end of the session as a part of the group.
Theoretical Foundation
The theoretical foundation for the information sessions includes traditional northwest coast beliefs concerning ‘soul loss’ and Rogerian, Eriksonian, and Gestalt methodologies.
In “soul loss” teachings, trauma (i.e.: alcoholism creating absence as a caregiver, physical violence, sexual acts toward a child or minor, rage that discounts the emotional and mental impact on the child etc.) creates the fragmentation of the individual’s soul and a part of the individual remains trapped or frozen at the physical location where the event occurred.
Rogerian therapy is a client-centered approach rather than method/agenda-centered, Eriksonian therapy considers the environmental impact on the psycho-social development of the child, Gestalt approach considers the inter-connectedness of all factors impacting an individual’s life choices.
Ayaawx
Loomsk (respect) is identified as the heart of the Ayaawx (ancestral law). Cultural teaching identifies gatgyet (personal strength/power) as something we are born with and it is the responsibility of the parents, grandparents, aunts, uncles and community to assist the child in growing into and increasing their power in a good way.
Cultural oppression through education, religion, socialization and legislation interrupted the generational cycle of looking to the Ayaawx as a viable resource to resolve personal, political and inter-nation conflict1 . The history of oppression is the major contributing factor to the anguish and suffering that is common in First Nations families today.
Information Session
In each community there was an elder identified to give a personal account of their experience or a sibling’s experience in residential school. The elder was also a resource for the Ayaawx and Sm’algyax. Following the elder’s story, the content of the information depended upon the ages and background of the group participants. Psychotherapeutic information was provided in conjunction with personal examples of family violence, abuse, abandonment and neglect. Information for self-assessment generally included:
- Defense Mechanisms and their purpose
- Addictions as an escape from an intolerable reality
- Reality: physical, sexual, emotional, spiritual, mental
- Emotions as guides: pain, fear, joy, loneliness, guilt, anger & shame
- Generational patterns: cultural conditioning and residential school
- Codependence
- Virginia Satir’s Communication Systems: Open & Closed
Dialogue was welcomed throughout the presentation of both personal examples and theoretical information. With the exception of one Community, both youth, Front-line Workers and community members asked questions and made comments on the information presented without any prompting.
Art Activity
The theme of the art project was to visually create a representation of the individual's journey, both the joyful experiences and the times of pain. It was also used as a tool to express the many feelings that were brought up during the information session. This is a client-centered approach.
A wide variety of materials were made available. This included the use of a digital camera to print pictures as they worked, as well as paints, fabric, calligraphy lettering, markers, feathers, colored papers, etc. During the art activity, the youth were encouraged to share the meaning behind the images. Depending on the community and the trust level that was developed, individuals shared their pieces in front of the group.
A True Story (from one of the participants who requested anonymity):
My earliest childhood memory began when I was two. I didn’t remember that until recently. My relatives, parents and grandparents were all drinking. My family at that time lived at one of the canneries. My next childhood memory was when I was 7. My mother said that I would have to look after my younger siblings and I had three at that time. My mother was going out after my father-- he had left and was gone for quite a long time. My youngest sibling was only a newborn, a few weeks old. I remember telling her that I didn’t want to watch the baby and she told me there was no one else and that I had to. I remember crying. She told me how to fix his bottle and change his pamper. The last thing she said was that I had to stay happy and that if I stayed happy, the baby would be happy. They weren’t home for a number of days. The Landlord kept coming to see if my mother was home and I had to tell her that she would be home soon because that’s what my mother told me. The Landlord came downstairs several times and the last time she came down she had a social worker. We were in the foster home for a few days. Those few days at the foster home I really enjoyed because I could just play. I remember the foster parents were really surprised at what I knew of my family because I knew dates of births and everything. We moved from Terrace back to the village and the cycle continued. Once in a while I would have to look after my siblings and occasionally we were taken care of by babysitters but even they would leave.
Living in the village at about 20 years old, I was at a point in my life where I didn’t know where to go. Drinking was a normal way of life and I was there to make it look like everything was o.k. I remember at this time, traveling down with the Dance Group and meeting my wife. The first time she held my hand, I started to cry. One of the memories of being molested by a babysitter came back to me.
Understanding of childhood abuse memories and their impact on my adult behavior started to come. My girlfriend began to pack our clothes and put them into garbage bags. Even though I didn’t want to leave, because I was in love with her I left. It felt like I was angry at my relatives for drinking and with my siblings for drinking as well. Eventually her grandmother took us in. Since that time I’ve had a great flow of my childhood memories that are very painful: things that I’ve witnessed and experienced. It seemed like no one cared except for my girlfriend and for the first time I felt like I could cry a real cry and laugh a real laugh. Until finding love in my girlfriend and her family, I had been numb.
I found employment but all of my memories really hurt and I was very sad. I walked across the bridge every day. My parents had split up and the role I had in my family as the caretaker was no longer practiced and I guess I felt lost. One day I stood on the bridge wanting to jump and someone honked and waved at me and pulled me out of it. I had thoughts of wanting to be run over and then another person from their vehicle would wave at me. While working in the town, I remembered my uncle telling me that I needed to go to a treatment center. Eventually I went to a counselor and started talking about my past and memories and she helped to bring out a side of me that wasn’t so angry. Eventually I went to Round Lake Treatment Centre and it was difficult because I wasn’t an alcoholic or drug user but it was then I realized I was exactly like my relatives without using drugs or alcohol.
I learned that I had to take care of myself and let go of the need to take care of my parents and siblings. My brother committed suicide two days after his 20th birthday. It wasn’t until I saw his body with the rope burn around his neck that I accepted he was dead. I didn’t see him much when we became adults, I left home when he was 16 and it was like I was his parent. He had just started drinking and I was very angry with him for choosing to drink. I thought my parents encouraged him to drink by allowing him to drink with them. I spoke to him about drinking, expressing my disappointment to him and he said he wouldn’t do it again. He wanted my parents to be there at his soccer games but they never did go to watch him. My parents were numb at his funeral and I was crying and felt a great deal of pain.
In going to treatment I realized there was a great breakdown as a family. We were individuals living together. I realized that my parents were raised in the same way we were—left to fend for ourselves. I couldn’t be mad at my parents any more and had to come around to accept them as they are. Go and visit them from time to time. Bring my children around them. My children bring out the better side in them. My mother has been to a treatment center and still struggles with her past. My father continues to drink.
Right now I am working as a language teacher in my home community. I see that my Dad needs family right now and he needs to feel loved. I spend time with him and he’ll say to me “I really like it that you’re spending time with me right now.” He’s started to talk about my brother and he’s slowly opening up. My mother wants to meet regularly with the family and she is more involved with us right now, especially the grandchildren.
INFORMATION GATHERED
Participants including youth, Front-line Workers, elders and community members were eager to discuss their experience with Youth Services, Mental Health Services, and general community support programs. The information gathered from the youth, Front-line Workers, elders and community members has been grouped into four common areas:
- The way it is
- What I want
- What I like
- What is needed
These areas emerged in discussion and in response to the questionnaire as a guide. The questionnaire was used in Prince Rupert and Aiyansh but in the remaining communities discussions provided sufficient information to record without questioning.
The way it is
The youth
“In and out of foster care.” -- “Drinking, yelling & fighting.” --“Don’t get along.” -- “Being in foster homes.” --“Runaway siblings.” -- “Drinking in home.” -- “A lot of youth have nowhere to turn.” -- “Suicide is always a problem.” -- “Lack of discipline.” -- “Anger creates suffering.” -- “Deaths create suffering.” -- “We’re always fighting and arguing.” -- “Even if just one commits suicide, it’s a problem.” -- “Guys are raised to be strong and not show their emotions.” -- “So many people are thinking about it (suicide) or attempting it. Usually people we love.” -- “My Dad yells a lot.” -- “The splitting up.” -- “Too much people do it (suicide).” -- “Staying at the group home (creates suffering).” -- “They both drink.” -- “When people have problems, they drink.” -- “My Mom and Dad fight a lot.” -- “The fact that a lot of people are using drugs and alcohol and are passing on because of it.” -- “I don’t have a father living with us.” -- “Alcohol, drugs and suicide (create suffering in the community).” -- “Alcohol creates suffering.”
The adults
“Sexual abuse from father to daughter.” -- “I need to quit drinking.” -- “How do I reach my daughter?”-- “There’s a lot of pain from residential and boarding school experiences.” -- “Being treated inhumanely at boarding school.” -- “Being physically abused at boarding school.”
2. WHAT I WANT
Youth
“To learn more about the culture.” -- “To learn songs and dances.” -- “Get out on the land.” -- “Parents being there for me and caring.” -- “Family activities.” -- “ Drinking to stop, yelling, and bringing up the past.” -- “Stop arguing.” -- “Change attitude.” -- “More accepting, better listeners (parents).”-- “Bring family members closer together.” -- “My Mom to stop drinking and pay more attention to me.” -- “My Dad and Mom would be together.” -- “More money.” -- “Not so much alcohol, them both (parents) to realize their childish ways.” -- “Not to take anger out on the kids.” -- “Not to worry so much about me.”
3. WHAT I LIKE
“We all have a good sense of humour.” -- “Culture in the community.” -- “The bond in the family.” -- “The craziness, fun times.” -- “Time well spent together.” -- “Being there for me, caring.” -- “We get along when we’re happy.” -- “A lot of people are friendly there (community).” -- “We all make each other laugh.” -- “We work together.” -- “Basketball & education (strengths in the family).”
4. WHAT IS NEEDED
Youth
“Communication.” -- "Counseling, family time together.” -- “Love.” -- “More counselors.” -- “Programs.” -- “Money, poverty is an issue everywhere.” -- “Family game night.” -- "Youth outreach programs.” -- “Being more open with each other (family).” -- “Love, respect.” -- “Structure and guidance.” -- “More help.”-- “More things to do.” -- “More education.” -- “The recreation center open when needed.” -- “Pay more attention to their kids.” -- “Have someone to talk to all the time when I’m mad.” -- “More activities for youth.” -- “Family counseling.” -- “It would be nice to have programs for the youth to keep them off the streets and keep them busy.” -- “More emotional support.” -- “Things youth like to do like dances and game rooms and stuff.” -- “Lots of love and joy.” -- “Getting more activities like more stuff for our youth center.” -- “You go on to help other families after you see what’s needed for your family.” -- “Family activities.” -- “Counseling.” -- “Different people in leadership every time.” -- “Parents that are loving and caring for their children so that when they look back, they won’t regret the things they said to them.” -- “Outdoor basketball courts and hockey for the summer months.”
Adults
“Around the school, there’s need of a counselor.” -- “We’ve been without a counselor for three years.” -- "If there wasn’t the group session the one student wouldn’t have said anything.” -- “I think it’s beneficial for them (youth) to have an opportunity to speak out.” -- “Need more help and people to talk to.” -- “Our people won’t go to see a white counselor.” -- “White counselors don’t understand.” -- “Youth center with two volunteers and approximately 50-93 on Wednesday, Friday and Saturday evenings. We don’t have enough help.” -- “The youth are not interested in having presentations at the center. There’s a lack of awareness in even posters. There’s no willingness to learn. They just show up to hang out while their parents are at the bar." -- “All activities happen outside of the village. The youth center is up in New Massett not in the village.”
ANALYSIS
Providing appropriate services to meet the needs of First Nations youth in Canada is attached to a history of cultural oppression spanning generations2. Gathering information in the communities from youth, elders, community members and Front-line Workers proved the RRCOAP’s 1996 documentation of oppression to be a current analysis in the Nisga’a, Tsimshian and Haida communities. Intention to create positive change in First Nations communities requires a united force of compassionate human beings. Transforming oppression depends upon the willingness and action of both the colonizer and colonized to, define the behavior, recognize the behavior in self and, change the behavior to one of respect. According to the teachings of the Ayaawx, setting one’s mind to create change with a good heart will transform the path.
The information received from Front-line community workers, youth, urban service providers and community members can be summarized in the following diagrams:
CONCLUSIONS
The concern for the psychosocial well-being of First Nations youth in the Nisga’a, Tsimshian and Haida territories has revealed many layers of need. These layers are factors that are not new in public service delivery or academic research. Within the communities concern was voiced for the elders who survived residential and boarding school abuse and demoralizing conditioning; the generational impact on the children and grandchildren of residential school survivors; the conditioned belief one is inferior because they are First Nations; unresolved pain and suffering; fear and denial regarding the history of abuse; an overwhelming addiction rate as an escape from intolerable reality.
The factors that present a challenge outside of the community include educating government and bureaucrats to the colonial conditioning; working with government and bureaucracy to change policies and mandates that reflect respect as defined in the Ayawaax; identifying the ways in which we are now oppressing ourselves (internalized colonization) through perpetuation of the DIA service delivery model.
Participants in the community sessions readily identified the capacity to change lives within the community itself. The youth clearly identified grandparent’s teachings, language, Northwest coast art, songs, dances and knowledge of the land to be experiences that they continue to draw strength from. The ability of their parents and grandparents to display humor and caring in the midst of their suffering is a demonstration of their strength waiting to be re-directed. The end of this project was at the beginning of seaweed picking season and the youth journey out with aunts and uncles to learn the ancient knowledge of where, when and how to pick and prepare the food to store away for the winter months of feasting.
In Lax K’walaams the matriarchs demonstrated their courage in gathering together to discuss the very difficult history of the boarding school and residential school in their personal and family histories. Elder and Speaker for his House, Mr. John Alexee, who kindly addressed the youth giving them the history of their community and ancestral teachings lost his grandson to suicide. In Kitselas, a young mother disclosed her thoughts and feelings regarding her boyfriend’s suicide the year before and received support from the group and her mother who also attended the session. In Massett, a young man disclosed childhood abuse and his need to work through how it has impacted his life to the rest of the group. Courage is the principle human capacity in all of the communities as participants by-passed fear to break the silence and tell the truth about their life experience without blame.
The task that lies ahead is acknowledging the human capacity and the cultural reference readily available to create positive change necessary to support youth and the family in an effective way.
Footnotes
1. Canada. Law Commission of Canada. (2000). Restoring dignity: responding to child abuse in Canadian institutions. C. Residential Schools for Aboriginal Children pp. 51-70. Ottawa: Minister of Public Works and Government Services.
Canada. Royal Commission on Aboriginal Peoples. (1996). Report of the Royal Commission on Aboriginal Peoples: Looking Forward, looking back Volume 1. Ottawa: Minister of Supply and Services Canada
2. Canada. Royal Commission on Aboriginal Peoples. (1996). Report of the Royal Commission on Aboriginal Peoples: Looking Forward, looking back Volume 1. (pp. 137-144). Ottawa: Minister of Supply and Services Canada