3. Culture
3.1 ORAPC Statement
3.2 Traditional Healing
3.3 Community Protocols
3.4 Traditional Practices
3.1 ORAPC Statement
The Ontario Region Addictions Partnership Committee (ORAPC) recognizes that there are numerous distinct linguistic and cultural groups in Ontario. As a result, eachFirst Nation community has a different traditional belief and way of doing things that are appropriate to their culture.
The Ontario Region Addictions Partnership Committee (ORAPC) is not imposing any specific cultural practices or standards for NNADAP workers. However, the provision of traditional healing services is a legitimate expression of First Nation culture and healing.
Each NNADAP worker in consultation with their employer and community members; should establish their own community cultural practices and standards depending on the appropriate linguistic and cultural group of their employment. These community standards and practices would express the community’s culture, in terms of what type and level of cultural services or programs are used by the NNADAP workers. It is important that standards be developed to protect not only the healing processes and your clients seeking healing; but also the practitioners you use, from practices that are inappropriate to the beliefs and traditions of the community.
The following cultural information is shared for those who require some cultural competency when attending cultural activities or common practices used by many First Nations. The sharing of the ceremonies or teachings may vary depending on beliefs and practices of the traditional healer or Elder being used. However, respect is used at all times when participating in any ceremony, teaching or when sacred medicine bundles or sacred items are in use. A Medicine Bundle may consist of many sacred items related to the cultural teachings learned by the Traditional healer or Elder. A sacred bundle may consist of a Sacred Pipe, drum, shakers/rattles, Eagle whistle, Eagle feathers and Medicines (sweetgrass, sage, cedar, tobacco, etc.), shell used for smudging, matches, and other gifts given to the bundle carrier. At no time are photographs or the recording of information (either written or digital) allowed, unless permission as been requested and granted by the traditional healer or Elder.
3.2 Traditional Healing
Traditional Healing is healing that comes from the Creator. There are a number of gifted individuals who have been given the responsibility to assist with this healing process. They can include, but are not limited to Elders, traditional healers, traditional counsellors, teachers, herbalists, seers, and others. These individuals are most often referred to as, “Traditional People” or “Healers.” Each of these individuals has beengiven the gift of healing that they share. Sometimes, more than one Healer may be involved, in helping a client to find good health and healing.
Providing for the Safety and Security of Clients
The most important concern in providing Traditional Healing is to have adequate safeguards in place to ensure the safety and security of your organization’s clients.
Compensation for Traditional Healers
The offering of tobacco, corn or cloth is considered a respectful approach to securing the assistance or services of a Traditional Healer or Elder. The provision of a prayer, ceremony and/or use of a Traditional Healer’s gift may also require the exchange of tobacco, a thank you gift, etc. depending upon the needs of the traditional healer or the ceremony. An Elder is the name used for showing respect to a person who is honoured for their wisdom gained throughout their life’s journey and that wisdom is shared in a variety ways. When one is addressed as a “Respected Elder”; this is reflective of an Elder that is active in cultural ceremonies and activities.
A thank you gift to a traditional healer might be a pouch of tobacco and/or special gift item, travel expenses and/or honorarium. When Elders are being asked to share their spiritual knowledge, most Elders do not associate their sharing with a monetary value. However, out of respect for their time and travel, providing an honorarium is appropriate.
Compensation of Traditional Healer/Elders and helpers should be stated in your organization’s guidelines.
Program Staff and the Work of Traditional Healers
It is important that your client be advised of customary personal exchanges to secure the assistance or services of Traditional People. In some cases, exchanges of tobacco or a gift may only be made by the person seeking Traditional healing services. The best way to make your client aware of what is expected of them when seeking Traditional services is to provide them with information received from the specific healer they will see. It is important to talk to the Traditional people before they arrive.
Some Traditional Healers request that a “recorder” be present during the traditional treatment process. The responsibility of this person is to record your client/Healer visit. The information gathered is used mainly to assist other health care providers involved with your client’s care. Sharing this information is allowed with the mutual consent of the Traditional Healer and client.
Dealing with Inappropriate Behaviour, Practice and Abuse
Incidents between clients and Healers/Elders have occurred. It is strongly recommendedthat your organization have appropriate policies in place to protect the client, as well as the Healer and their Helper. These policies should be developed in conjunctionwith the community Elders and Healers to ensure that a good process is followed when dealing with anysituation, and to stop any further victimization of your client.
If a client has been hurt, mistreatedor abused. These locally developed guidelines could be stated in a Complaints ResolutionProcess. This process should be followed whenever a situation arises concerning a Healer and/or a client. This guideline would also protect the traditional person if he or she is wronglyaccused.
If it becomes clear that a traditional person has abused his or her gifts by hurting a client or behaving in ways which do not follow the teachings, your first concern is for the victim- your client. There are serious criminal and legal ramifications which must be addressed.
3.3 Community Protocols
When working in a First Nation Community, it is important that a NNADAP worker contact the person of the specific cultural practice, directly. For all other areas of interest, inform or get prior approval from the Chief & Council or Band Administrator.
When wanting to utilize a Community Elder or Traditional Healer:
a) Contact the Band Council or Band Staff for a suggested Elder/Healer name
b) Contact the Elder/Healer personally, if known.
3.4 Traditional Practices
a) Sacred Pipe
The Sacred Pipe is used as a sign of respect, friendship and to connect with Creator. The Sacred Pipe has two parts representing the female and male and the balance of life. A person receives the honour to become a Pipe Carrier by learning the cultural teachings from their Elders. Sacred Pipe ceremonies are performed in different ways depending on the teachings of the Pipe Carrier.
b) Sacred Medicines
There are many kinds of Sacred Medicines used, with the most common being Sweet Grass, Cedar, Sage and Tobacco. They can be burned or given as an offering. When the medicines are burned, the smoke provides a cleanser for the body and takes ones prayers directly to the Creator. Whenused as an offering, it is a sign of thanks to Creator for all things and acknowledges the gifts of life (trees, plants, birds, animals, water, heat, etc.) Sweet Grass helps to cleanse our body, mind and spirit; cedar is used as a protector; tobacco is used a sign of respect to the Creator for all things provided and Sage has many medicinal purposes.
c) Sacred Fire
The Sacred Fire symbolizes our connection to the sun which provides heat, light, etc. to our Mother- Earth. A Sacred fire is used for many reasons. Respect is shown to the fire by what can and cannot be added to the fire and the surrounding grounds at all times. A Sacred Fire is normally lit for 4 days and nights with a Fire Keeper in attendance at all times. Sacred Fires have a purpose and fire teachings can be provided by an Elder or Fire Keeper.
d) Medicine Wheel
The Medicine Wheel refers to one’s life journey and how the physical, spiritual, mental and emotional aspects of one’s life are interconnected. When one is out of balance, one or more aspects of one’s life will require healing. Depending on the community teachings and the client’s healing journey, all four aspects of the medicine wheel are used. There are numerous medicine wheel teachings that are also used in counselling, healing, teachings and ceremony. The East is the starting point of the wheel and moves around clockwise.
e) Drum
The beat of the drum represents the Heartbeat of our Mother Earth, the giver of all life. Drums are used during healing, singing, dancing, storytelling, ceremonies and celebrations. Traditionally, water drums are used and are made from a hollowed out tree with an animal skin stretched across the opening and tied. The drum stick used creates a unique sound for that drum. The big round drum is played by several people, who have been given the responsibility to work with that drum. The individual hand drum is used by an individual or by groups for ceremonies and celebrations.
f) Fasting
Fasting is a practice that can help an individual to reconnect with Creation, provide healing or provide time for a client to learn more about them self. This ceremony should always be practiced under the direct guidance of an Elder and no one should ever undertake a Fasting Ceremony on their own. The Fasting Ceremony may vary depending on the teachings and beliefs of the Elder. Respect is shown to the Elder at all times. A Fasting Ceremony can take place from one to four days with preparation ranging from weeks to months. The client/Elder will select the sacred area for the Fast. An Elder will oversee a client during their fast. It is recommended that anyone wishing to learn more about Fasting should seek the guidance of an Elder, who has been recommended by a traditional person.
g) Moon Time
Moon Time is when a woman is completing her menstruation cycle. A woman’s moon time is a sacred time for a woman. This time each month, provides a sacred gift from the Creator that enables women to naturally purify their body. As a result, the Anishnaabe teaching is that women on their moon time; do not participate in the handling of food, sacred items or ceremonies. It is always best to speak with afemale Elder before participating in traditional ceremonies as teachings and practices will vary.
h) Sunrise Ceremony
At the start of each day, a Sunrise Ceremony is conducted which provides an opportunity for one to attend a ceremony that thanks Creator for the blessings of the day. The ceremony can vary depending on the conductor and can include a sharing of the Sacred Pipe, medicines, drumming, prayer, etc.
i) Sweat Lodge
Sweat Lodges are dome shaped lodges used for individuals to cleanse their body, mind and spirit. Heated grandfathers (rocks) are placed in the lodge and water is sprinkled throughout the ceremony to help create the steam used in the cleansing ceremony. After learning the cultural teachings from their Elder teachers and receiving direction to hold sweat lodges, the Sweat Lodge Keepers lead and conduct the ceremonies. A Sweat Lodge can belong to a community or an individual. They can be used by men, women and children.
j) Talking Circle
ATalking Circle is a communication tool, which can be used within a group setting. There are four skills that are used during aTalking Circle- patience, trust, listening and speaking. A group of people sit in a circle and pass an item (feather, stone, etc), in a clockwise direction allowing everyone to have an opportunity to speak. Whoever is holding the item, has the honour of speaking and all others show respect by listening. Talking Circles can be held anytime and anywhere for a variety of reasons. [i]
[i]Adapted from: AHWS Traditional Healing Guidelines