WEBVTT
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Okay. It's great to be here
with you both today.
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I'm so excited for this conversation.
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Welcome everyone to our discussion
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with Michael Etherington,
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Reconciliation in Motion:
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Stepping into a Better Future.
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My name is Sarah [Frase].
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I'm a member of Ballet Forward.
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Currently, I'm a student
with Arts Umbrella
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in their Postsecondary program
here in Vancouver,
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but I'm [inaudible]
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and I'm a member
of Norway House Cree Nation.
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I'm joined today
by a fellow Ballet Forward member,
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Oya, if you'd like to introduce yourself.
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Hello. My name is Oyafunke,
but I go by Oya.
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I am from the US,
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but I'm a Ballet Forward member,
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and I currently study
at the Royal Winnipeg Ballet School.
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Yeah, and we're both members
of Ballet Forward,
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a group of young dancers
from across Canada
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dedicated to addressing systemic issues
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within the dance industry.
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Talks like these are just one way
that we're getting started,
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but we really have so much more planned,
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and we're really excited to be here
today with you, Michael.
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If you'd like to give
a little introduction.
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We've had a few discussions before,
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but for everyone listening,
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tell us a bit about yourself.
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Thank you. (Ojibwe language) Miigwech.
Very briefly...
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(speaking in foreign language)
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(speaking in foreign language)
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I'm originally from the north
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in Treaty No. 9 territory.
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I'm a member of Fort Albany First Nation,
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and my spirit name is (Ojibwe phrase),
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which means "walks with a feather,"
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and I think in nature
of the conversation as well,
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which I tried to highlight
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and with what I carry for myself is
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to walk slowly, not walk too fast.
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I think that's a reminder for all of us
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on this learning journey
of reconciliation.
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I look forward
to spending a bit of my time
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and speaking with you both today.
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Thank you. (Ojibwe language) Miigwech.
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Amazing. It's great to have you.
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I just wanted
to start off the conversation,
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asking what is reconciliation to you,
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and what are the different aspects
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or levels of reconciliation
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because we know
that it has so many aspects,
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not just the recognition of the history
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and its effects,
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but also the active steps
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to break down the systemic barriers
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put in place by the legacy
that that history left.
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To frame the conversation
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is to highlight with the Truth
and Reconciliation Commission.
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They had established a final report
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that was published in 2015,
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and prior to that,
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narratives of reconciliation happened
around the 1990s
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following the Oka Crisis,
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which was a violent conflict
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that happened with regards
to traditional burial grounds.
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There was a Royal Commission established
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on Aboriginal peoples
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with a final report issued in 1996,
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and then, subsequently,
the Ministry of Indian Affairs,
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and the Minister of Indian Affairs,
Jane Stewart,
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issued a statement of reconciliation,
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but prior to that,
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there wasn't really much narratives
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because a lot of the history
was suppressed
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and also too many community members
didn't have any forms
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to tell their stories or experience
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about the legacy of residential schools.
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Following that,
there was a class action lawsuit,
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the Indian Residential Schools
Settlement Agreement,
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which is where the TRC was established
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from under schedule.
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What's important to consider,
I think, for everyone, though,
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is that as this work and call to action
was moved forward,
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there were 94 calls to action.
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I think what's important to recognize
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is a working definition
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about how we move forward,
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whether it's as a community-based
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or as an organization.
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So the TRC did have a definition
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that focused predominantly
on relationships.
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Within those relationships,
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it has four criterias,
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which are awareness of the past,
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acknowledgement of the harm,
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atonement for the causes
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and action to change.
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I utilize those as pathways
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about how we move forward.
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I think an important question
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to frame this conversation
before I continue is
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I always say "personal and professional."
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Personally, I think,
is where the conversation should start
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because the TRC had three central themes
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when the final report was issued.
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It had to focus more specific
about self-determination,
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cultural revitalization
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and racism and discrimination.
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If you think about the legacy--
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many institutions that are perpetuating,
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such as the justice system,
child welfare--
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they may have to deal
with things of the TRC theme
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of racism, discrimination,
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but both the legacy
for community members that are impacted,
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cultural revitalization,
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loss of language,
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impacts of identity.
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Murray Sinclair had four central questions
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to ask about yourself
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with regards to reclaim your culture,
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is knowing who you are,
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where you come from,
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where you're going
and what's your responsibilities
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because the legacy of residential schools
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and the impacts of Indigenous peoples,
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Indigenous individuals,
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families and communities
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was to sever your connection and belonging
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and to not be able
to answer those questions.
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So many Indigenous families
are working through,
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trying to reclaim
those aspects of who they are
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and where they come from
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and in the latter aspect
about self-determination.
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In Canada, we have conflicting narratives
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with regards to assimilation policies
of the legacy,
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but also we have
inherent rights through treaties,
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so as we move forward as a country,
for many Canadians,
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is that to recognize the inherent rights
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and that we do work in shared prosperity
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and walking a path together.
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I think,
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also before we segue
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is that have either of you considered
what reconciliation means to you at all?
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If I ask you what does reconciliation
mean to you,
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have you considered or have
an understanding for yourselves as of yet
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as young leaders?
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Yeah, I think, for me, reconciliation,
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it's like taking all those pieces
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from other conversations I've had before,
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and a few key elements that really stick
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is talking about establishing
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but also maintaining the relationship,
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so I think that's a really important part
of the way I see reconciliation.
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I guess I was wondering
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what are those ways
that you keep that maintenance piece
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after you've established things
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and once you really start
to dive into creating change
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and looking into
how institutions are structured.
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How do we ensure maintenance?
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I think what I would highlight
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is going back and referring
to the 94 calls to action.
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Reason being is that there was
the Yellowhead Institute
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that were doing these annual reports
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monitoring the traction.
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Even CBC had a website called Beyond 94.
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You've seen a lot of the calls to action
lose a lot of momentum.
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At the height when the 2015 report
was published,
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there was increased public awareness,
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but over a period of time,
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the status quo started to come back
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where the lack of agency or urgency
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to make these changes occurred,
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and then it got relegated to becoming
predominantly Indigenous narratives.
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The narrative reconciliation
is not exclusive for Indigenous peoples.
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It's for all Canadians,
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and those calls to action
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are for all of us to work together.
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What I like to highlight
when you're talking about maintenance
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is that awareness is one thing.
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Most of these conversations
are being regulated
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towards individual self-driven learning,
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but I think what's important
to consider, though,
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is that it does have to go forward
at an institutional level
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to be sustainable,
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but also not to become
just a narrative of the past.
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For example, the 94 calls to action
are distinguished
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into 1 to 42,
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which deal with legacy
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where you have the health system,
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education system, the justice system,
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the child welfare system,
like language and culture,
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which have a priority focus of legacy
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that are still impacting
the quality of life
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for Indigenous individuals,
families and communities today.
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On the latter, institutions
who may not have inherited the legacy
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are under 43 to 94,
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but why I'm sharing this breakdown
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when we're talking about maintaining
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is that Yellowhead Institute
has identified
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that most of the calls to actions
that are symbolic in nature
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are being addressed,
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but the ones that have to deal
with structural changes are not--
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anything with data and metrics
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and evaluating how we're improving--
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so I think an important consideration is,
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how do we move beyond awareness?
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For example, the awareness
are predominantly symbolic and gesturing.
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We have to consider these actionable steps
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that we're dealing
with the complex of idea
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that has been in effect
for thousands of years,
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which is colonialism.
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Thousands of years.
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Now today,
the narrative reconciliation in Canada,
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it's only been around for about ten years.
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We as a country,
both Indigenous, non-Indigenous,
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we can't lose hope
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because you may feel self-defeated
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if you don't see the changes
required or necessary,
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but how we create that momentum
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is reaching the hearts
and minds of Canadians,
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both Indigenous and non-Indigenous.
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That's how you deal with legacy.
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That's how you create
a new path forward as a country
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is finding a new belief
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and walking together and standing together
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on what that belief may be.
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Yeah, that's an excellent point.
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Thank you for that.
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Yeah, and I guess
when we talk about the history
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and especially that awareness,
that acknowledgement,
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how do we approach
that piece of accountability
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for holding institutions accountable
for actions and systems
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perpetuating racism in dance
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but also not feeling stuck in the past
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and really moving forward?
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There will be challenges that arise.
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Reason being is that
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what I've seen in my experience
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is that you're having a conversation
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dealing with organizational culture.
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With organizational culture,
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it's predominantly two areas of focus,
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which is the internal aspect
about how operations
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and the strategic direction
of the organization may be.
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For example,
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if they are considerate
about moving from the awareness
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to broader aspects
of institutional integrity,
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there should be a strategic--
what they refer to as--
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reconciliation action plans in effect
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because you can evaluate
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and monitor the progress and change
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or maybe things
that could be approved upon,
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or on the latter,
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strategic realignments
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to ensure that reconciliation
is a priority organization.
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Where the other challenge arises, though,
00:11:28.641 --> 00:11:31.241
is that when it's the external component
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is when you're navigating
Indigenous relations
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in the broader community,
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do we have effective forms
of rapport building?
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Usually when programmatic initiatives
are established,
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it's not involvement
in the preliminary stages.
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It's usually when they're more advanced
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and some initiatives already rolled out,
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and then we reach out
to community and say,
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"What do you think this may be?"
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I think an important aspect
of consideration
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is that let's go back
to our treaty relationship
00:12:01.241 --> 00:12:02.721
about shared understanding
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because that's where modes
of communications were understood,
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cross-cultural communications
were built upon,
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and they were adhered to
as part of a protocol
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and also to the highest level
of relationship,
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which is an act of diplomacy
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by recognizing Indigenous nations.
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If you're talking
about an institutional integrity
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and, I think, for accountability
and transparency,
00:12:29.240 --> 00:12:32.600
what do we do, though, if you experience
organizational resistance?
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We are trying to improve,
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but there is a reality
00:12:37.201 --> 00:12:42.760
that racism still is impacting
relationships in our community.
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I think an important consideration
for organizations
00:12:45.841 --> 00:12:49.360
is that I always emphasize
processes of learning--
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you're attaining new information
about the history,
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the culture, traditions
of Indigenous peoples--
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but for who is not involved
in this conversation,
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which also should be a priority focus,
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what if you're someone who has been part
of this generational attribute
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of hearing misinformation, stereotypes,
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negative views of Indigenous peoples?
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You're going to start harbouring
these things internally.
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So there's another conversation I feel
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is that, what do we do
for the process of unlearning?
00:13:18.082 --> 00:13:19.200
How do we support that?
00:13:19.961 --> 00:13:22.320
When we talk
about bringing our circle together
00:13:22.760 --> 00:13:26.001
as a Canadian society
but also to our colleagues,
00:13:26.002 --> 00:13:28.520
those we share space with as a community,
00:13:28.880 --> 00:13:31.561
is that we always have to have open hands
00:13:31.562 --> 00:13:33.561
and be guided by cultural teachings.
00:13:33.562 --> 00:13:37.400
I believe, for all of us,
Indigenous, non-Indigenous peoples,
00:13:37.640 --> 00:13:39.400
those principles and those guides,
00:13:39.401 --> 00:13:41.280
our teachings are rooted through the land.
00:13:41.481 --> 00:13:45.961
That's where I guide myself
about maintaining reconciliation.
00:13:45.962 --> 00:13:48.200
How do we navigate through those beliefs
00:13:48.201 --> 00:13:49.760
as teachings of the land
00:13:50.161 --> 00:13:51.840
for organizations to learn from?
00:13:52.681 --> 00:13:55.280
In light of the organizational integrity,
00:13:55.600 --> 00:13:57.425
Oya, I'd like to ask you,
00:13:57.880 --> 00:13:59.480
what would that look like for you,
00:13:59.481 --> 00:14:02.121
for organizations like NBS
00:14:02.122 --> 00:14:05.200
and for the work
that you're doing or your studies?
00:14:06.480 --> 00:14:07.736
Yeah. I think,
00:14:07.736 --> 00:14:10.040
based on what I'm hearing you talk about
00:14:10.681 --> 00:14:12.165
at an institutional level,
00:14:12.400 --> 00:14:16.001
there's also the importance
of the representation of these people
00:14:16.002 --> 00:14:17.960
within these institutions.
00:14:18.840 --> 00:14:22.160
For example, I'm a member
of the Qawalangin tribe of Alaska.
00:14:23.160 --> 00:14:26.080
Where the tribe lives,
it's way off the Aleutian Islands,
00:14:26.280 --> 00:14:28.200
and they don't have access to dance--
00:14:29.628 --> 00:14:31.029
to classical dance--
00:14:31.029 --> 00:14:33.080
because they do have their own dances,
00:14:33.800 --> 00:14:36.680
and they don't have access
to things like that training.
00:14:38.080 --> 00:14:41.046
How would institutions such as these
00:14:41.046 --> 00:14:44.480
improve accessibility
to people who live in those areas
00:14:44.481 --> 00:14:46.520
or to people who live on reservations?
00:14:47.480 --> 00:14:51.041
Also, to integrate the representation
of these cultures
00:14:51.042 --> 00:14:53.040
and of the history of these people
00:14:53.521 --> 00:14:54.561
in their dances
00:14:54.562 --> 00:14:57.600
because most of classical ballet
00:14:57.601 --> 00:14:59.440
is centred on European history.
00:15:00.680 --> 00:15:03.961
Integrating that, but also
in a way that's respectful
00:15:03.962 --> 00:15:06.040
to these cultures and their traditions.
00:15:07.000 --> 00:15:08.920
On that note, I wanted to ask you,
00:15:09.200 --> 00:15:11.361
how do big institutions like these
00:15:11.362 --> 00:15:14.400
integrate the representation
of these cultures
00:15:14.800 --> 00:15:17.361
or of these people into their institutions
00:15:17.362 --> 00:15:19.520
while ensuring
that they're remaining respectful
00:15:19.521 --> 00:15:21.840
to the traditions of these people?
00:15:23.440 --> 00:15:26.320
I think what would be important
00:15:26.560 --> 00:15:29.081
is kind of segueing
what you referred to in your remarks
00:15:29.082 --> 00:15:30.761
of where you come from and reside
00:15:30.762 --> 00:15:33.160
with regards to access and opportunity.
00:15:34.360 --> 00:15:36.484
I think one of the fundamental challenges
00:15:36.484 --> 00:15:37.489
that we see,
00:15:37.489 --> 00:15:41.001
is what is our connectivity to each other
00:15:41.002 --> 00:15:42.841
as Indigenous, non-Indigenous peoples?
00:15:42.842 --> 00:15:43.881
I'm emphasizing
00:15:43.882 --> 00:15:47.161
because I too come and reside
from a remote community.
00:15:47.162 --> 00:15:49.560
I believe Sarah as well
when you said Norway.
00:15:49.561 --> 00:15:50.840
How's your community...
00:15:51.320 --> 00:15:52.360
Is that...
00:15:53.280 --> 00:15:55.680
We have a geographical challenge with that
00:15:55.681 --> 00:15:56.960
because, for example,
00:15:57.200 --> 00:15:58.960
if you're a child of the north
00:15:59.201 --> 00:16:01.760
and there are no programs available,
00:16:02.000 --> 00:16:03.920
it might not be part of your perspective
00:16:03.921 --> 00:16:06.120
to say that's something
you like to attribute
00:16:06.480 --> 00:16:08.761
or be a part of your pathway
in your development
00:16:08.762 --> 00:16:10.520
for opportunity,
00:16:10.760 --> 00:16:13.240
for learning,
maybe even a potential career.
00:16:13.840 --> 00:16:15.441
I think what's important
00:16:15.442 --> 00:16:20.000
about going away from the politics
of this conversation
00:16:20.001 --> 00:16:22.520
is that if we're talking
about relationships,
00:16:22.881 --> 00:16:25.121
I think, is gathering information,
00:16:25.122 --> 00:16:28.400
establishing meaningful protocols
and pathways
00:16:28.840 --> 00:16:31.160
about community connections.
00:16:32.560 --> 00:16:34.321
For many of these stories--
00:16:34.322 --> 00:16:36.360
and you talked especially
about the integrity,
00:16:36.361 --> 00:16:38.960
about how do you embed
culture into the practice--
00:16:39.280 --> 00:16:42.521
is that the thematic is the fine line
00:16:42.522 --> 00:16:44.001
between cultural appropriation
00:16:44.002 --> 00:16:45.680
and cultural appreciation.
00:16:47.600 --> 00:16:48.840
In past, though,
00:16:49.321 --> 00:16:53.001
those integrity lines
were never established.
00:16:53.002 --> 00:16:55.040
It would just be taking from cultures,
00:16:55.321 --> 00:16:57.400
taking stories, taking experiences
00:16:57.401 --> 00:17:01.360
without any form
of consultation engagement.
00:17:02.000 --> 00:17:03.520
I think what's important, though,
00:17:03.521 --> 00:17:06.801
is that I have a disclaimer for myself,
00:17:06.802 --> 00:17:08.280
which I think others can use,
00:17:08.520 --> 00:17:10.760
is I never tell stories
that are not my own.
00:17:11.680 --> 00:17:14.120
I think for the arts, film and media
00:17:14.121 --> 00:17:15.725
and then even in ballet,
00:17:16.480 --> 00:17:17.680
there may be potential
00:17:17.681 --> 00:17:21.881
where the consideration
for those stories and experiences
00:17:21.882 --> 00:17:23.320
about how are they being captured
00:17:23.321 --> 00:17:29.200
because I think
a cultural sensitivity element, though...
00:17:29.641 --> 00:17:31.000
Here's the irony of that.
00:17:31.160 --> 00:17:33.720
When we talk
about residential school experiences,
00:17:34.000 --> 00:17:35.360
there are many community members
00:17:35.361 --> 00:17:37.680
who've been trying
to tell their story for so long,
00:17:37.920 --> 00:17:39.040
and no one was listening.
00:17:39.361 --> 00:17:40.640
We have a problem
00:17:40.641 --> 00:17:43.200
about many community members
suffering in silence,
00:17:43.640 --> 00:17:46.360
but those are stories
that were negatively impacted,
00:17:46.680 --> 00:17:50.040
but the ones that they consider
positive elements of the culture
00:17:50.280 --> 00:17:51.361
are being exploited
00:17:51.362 --> 00:17:54.040
because those are things
that people want to experience.
00:17:54.480 --> 00:17:55.681
I think what's important
00:17:55.682 --> 00:17:59.880
is that if we're going to have
these conversations to move forward,
00:18:00.080 --> 00:18:02.800
is meeting both parties
of where they're currently at.
00:18:03.160 --> 00:18:05.640
If you're dealing with a community
who's dealing with hurt
00:18:05.841 --> 00:18:07.000
and some challenges,
00:18:07.360 --> 00:18:10.519
maybe it's not appropriate
to develop those partnerships,
00:18:10.520 --> 00:18:12.111
but if there are some that are ready...
00:18:12.111 --> 00:18:16.080
I think the element
that's attributed for this too
00:18:16.321 --> 00:18:20.640
is that there's a necessary step
of healing in this conversation
00:18:20.960 --> 00:18:22.400
because through healing,
00:18:23.080 --> 00:18:25.400
that's how you build these bridges
amongst peoples,
00:18:25.401 --> 00:18:27.640
amongst the Indigenous,
non-Indigenous peoples.
00:18:28.720 --> 00:18:30.881
These organizations can ask yourselves,
00:18:30.882 --> 00:18:34.040
what appropriate mechanisms,
protocols and pathways
00:18:34.320 --> 00:18:35.960
and avenues have we established
00:18:35.961 --> 00:18:38.281
to maintain cultural sensitivity,
00:18:38.282 --> 00:18:39.320
cultural awareness
00:18:39.561 --> 00:18:42.320
and also how do we move forward
to being sensitive
00:18:42.640 --> 00:18:44.760
and about how we're navigating
our path forward?
00:18:45.200 --> 00:18:47.160
Yeah, and I think it can be such a barrier
00:18:47.161 --> 00:18:50.841
when you don't see your own stories
or your own history
00:18:50.842 --> 00:18:53.080
being represented in things such as dance.
00:18:54.002 --> 00:18:56.481
That itself can create a disconnect
00:18:56.482 --> 00:18:59.201
from wanting to connect
with classical ballet
00:18:59.202 --> 00:19:02.161
or contemporary
and anything in that stream,
00:19:02.162 --> 00:19:04.281
but I think embracing the intersections
00:19:04.282 --> 00:19:06.080
between that historical essence
00:19:06.081 --> 00:19:08.161
and modern-day cultural influences
00:19:08.162 --> 00:19:09.920
as we keep moving things forward
00:19:10.160 --> 00:19:11.281
is so important to consider,
00:19:11.282 --> 00:19:15.280
especially with what you were saying
about it's not necessarily unique to dance
00:19:15.281 --> 00:19:17.480
and there are so many other streams
00:19:17.481 --> 00:19:19.615
that we can learn from as well.
00:19:20.520 --> 00:19:21.520
Yep.
00:19:21.521 --> 00:19:24.080
In Cree, there's a word,
we would say (Cree phrase),
00:19:24.081 --> 00:19:25.520
which means "right on."
00:19:27.000 --> 00:19:28.000
(Cree phrase)
00:19:28.960 --> 00:19:29.960
I love that.
00:19:30.320 --> 00:19:36.280
I guess coming from the perspective
of a non-Indigenous person
00:19:36.641 --> 00:19:38.360
connecting to these issues,
00:19:38.800 --> 00:19:41.041
just to look at it
from another perspective,
00:19:41.042 --> 00:19:43.321
what do you say
to someone or an organization
00:19:43.322 --> 00:19:46.480
who outwardly is not against
the process of reconciliation
00:19:46.481 --> 00:19:48.240
but maybe lacks that knowledge
00:19:48.480 --> 00:19:52.400
or the connection
to feel that true responsibility
00:19:52.840 --> 00:19:55.800
and understand the importance
of the role that they're playing in this?
00:19:57.600 --> 00:20:02.441
The way I first considered,
though, is that in Canada,
00:20:02.442 --> 00:20:04.840
when I mentioned the 94 calls to action,
00:20:06.400 --> 00:20:09.520
call to action 94 was intended
00:20:09.521 --> 00:20:11.520
to update the oath of citizenship
00:20:11.880 --> 00:20:14.505
to recognize Aboriginal treaty rights.
00:20:14.960 --> 00:20:17.400
Just to give you a bit
of background of terminologies,
00:20:18.280 --> 00:20:19.800
Aboriginal and Indigenous
00:20:20.041 --> 00:20:22.201
are predominantly interchangeable
in Canada
00:20:22.202 --> 00:20:25.240
because there is a branch of law
called Aboriginal law
00:20:25.800 --> 00:20:27.160
under Section 35.
00:20:28.241 --> 00:20:30.230
If you want to research on your own time,
00:20:30.600 --> 00:20:32.961
Indigenous peoples advocated
00:20:32.962 --> 00:20:36.120
what was called
the Constitutional Express in the 1980s
00:20:36.320 --> 00:20:37.600
because the government of Canada
00:20:37.601 --> 00:20:39.721
didn't want to recognize
Aboriginal treaties.
00:20:39.722 --> 00:20:41.800
They want to fulfill assimilation,
00:20:42.081 --> 00:20:45.720
but through direct
political action mobilization,
00:20:46.120 --> 00:20:47.640
it went to Ottawa, to New York,
00:20:47.641 --> 00:20:48.840
it went to London, England,
00:20:48.841 --> 00:20:52.240
and then the government
then reconsidered its position
00:20:52.241 --> 00:20:56.401
to recognize and enshrine
under Section 25/35,
00:20:56.402 --> 00:20:58.360
which is where Aboriginal treaty rights.
00:20:58.960 --> 00:21:00.690
Then how that ties in, though,
00:21:01.400 --> 00:21:03.160
is that now Canadians today,
00:21:03.161 --> 00:21:05.440
as we move forward to 94 calls to action,
00:21:05.880 --> 00:21:07.960
have the oath of citizenship
that recognized,
00:21:07.961 --> 00:21:10.040
so there's a concept that I do promote:
00:21:10.721 --> 00:21:12.145
It's a duty to learn.
00:21:12.320 --> 00:21:15.720
It is your duty as a Canadian
and your responsibility.
00:21:16.920 --> 00:21:18.080
What happens for many,
00:21:18.281 --> 00:21:20.000
they wait for change to come.
00:21:20.000 --> 00:21:23.800
If you were dealing with institutions
that are lapsing is that
00:21:25.000 --> 00:21:26.880
if you look at some
of the challenges, though,
00:21:26.881 --> 00:21:29.960
there's an unfortunate date
that occurred 2021
00:21:29.961 --> 00:21:31.720
with the unmarked graves in Canada.
00:21:32.520 --> 00:21:34.200
When that was established
00:21:35.960 --> 00:21:37.200
and more recognized,
00:21:38.720 --> 00:21:41.000
the ground-penetrating radar
across Canada
00:21:41.241 --> 00:21:45.280
reviewing sites of residential schools
and the cemeteries.
00:21:45.760 --> 00:21:48.280
Call to action number 80 was addressed
00:21:48.520 --> 00:21:49.520
in two weeks of that,
00:21:49.521 --> 00:21:51.761
from May 2021 to June 2021,
00:21:51.762 --> 00:21:55.240
which was a National Day
for Truth and Reconciliation.
00:21:55.960 --> 00:21:58.040
That was already called for 2015.
00:21:58.041 --> 00:21:59.081
It took six years,
00:21:59.082 --> 00:22:02.600
and then the stories of our ancestors
00:22:02.881 --> 00:22:05.720
and the land speaking to us,
like I mentioned earlier.
00:22:06.880 --> 00:22:08.520
If you want to refer to Canadians
00:22:08.521 --> 00:22:10.521
as kind of markers to attribute
00:22:10.522 --> 00:22:12.400
in your learning as a duty,
00:22:12.641 --> 00:22:14.120
I have four criterias,
00:22:14.840 --> 00:22:17.200
which is historical literacy--
00:22:17.640 --> 00:22:21.680
reason being, we still deal
with denialism in our country.
00:22:22.080 --> 00:22:25.680
You can give people the truth
of the experiences and stories,
00:22:26.160 --> 00:22:28.441
but because their internal resistance
00:22:28.442 --> 00:22:29.840
to what they've been told
00:22:30.200 --> 00:22:33.000
will be challenging
what they've been presented with.
00:22:33.400 --> 00:22:36.720
So historical literacy
is where accountability is to say,
00:22:37.000 --> 00:22:39.521
"These are the facts
of what occurred, of history
00:22:39.522 --> 00:22:41.240
and our experiences of our people."
00:22:41.880 --> 00:22:43.280
The other aspect, though, I think,
00:22:43.281 --> 00:22:44.801
if we talk about culture,
00:22:44.802 --> 00:22:47.040
building bridges
and learning from each other--
00:22:47.281 --> 00:22:48.920
that's contextual understanding.
00:22:49.200 --> 00:22:51.720
When you want to build your skill set,
00:22:52.000 --> 00:22:54.280
historical literacy,
contextual understanding,
00:22:54.800 --> 00:22:57.880
but the last area I want to focus
is the professional
00:22:57.881 --> 00:23:00.120
because this could be
for students, professionals,
00:23:00.601 --> 00:23:03.160
but as a professional, though,
and as a Canadian,
00:23:06.720 --> 00:23:07.961
my path to reconciliation,
00:23:07.962 --> 00:23:10.081
many others does not end
between nine to five,
00:23:10.082 --> 00:23:11.320
but for some, it does.
00:23:11.640 --> 00:23:13.560
They think it's associated
to the workplace,
00:23:13.561 --> 00:23:15.761
but for us, we carry these stories home
00:23:15.762 --> 00:23:18.280
and it's part of our day-to-day.
00:23:18.700 --> 00:23:20.400
But for professionals, though,
00:23:20.680 --> 00:23:24.361
is to promote culturally-informed
and trauma-informed in their practices,
00:23:24.362 --> 00:23:27.800
so those integrated things
are tools and ways
00:23:28.161 --> 00:23:30.560
that you can advance
your own personal journey
00:23:30.561 --> 00:23:33.200
in learning forward
of what reconciliation means.
00:23:34.000 --> 00:23:37.600
Yeah. It's so easy to be afraid
of the vastness of the whole issue itself.
00:23:38.040 --> 00:23:40.521
It's great what you're mentioning
and excellent to keep in mind
00:23:40.522 --> 00:23:43.480
and help everyone stay connected
00:23:43.481 --> 00:23:45.000
and feeling unified
00:23:45.200 --> 00:23:47.160
because this isn't a singular issue.
00:23:47.720 --> 00:23:48.720
No.
00:23:50.960 --> 00:23:52.880
Yeah, I think that's especially important
00:23:52.881 --> 00:23:55.920
among, yes, the professionals,
but also the students
00:23:56.200 --> 00:23:59.360
because, for example,
I've had people tell me,
00:23:59.921 --> 00:24:01.520
"That happened a long time ago,"
00:24:01.920 --> 00:24:06.520
but the history is still there
within all of these people
00:24:06.521 --> 00:24:08.320
whose ancestors lived through that,
00:24:08.640 --> 00:24:10.000
so it's still...
00:24:11.840 --> 00:24:14.881
The process of reconciliation
still needs to happen today
00:24:14.882 --> 00:24:17.910
even though it was in "the past" per se.
00:24:19.440 --> 00:24:22.920
What I think is important
to build upon your point, Sarah and Oya,
00:24:22.921 --> 00:24:28.440
is that always humanize
the conversation of reconciliation.
00:24:30.200 --> 00:24:31.601
If you look at the impacts
00:24:31.602 --> 00:24:35.320
about how Indigenous peoples
have been negatively viewed,
00:24:35.640 --> 00:24:37.560
there is a natural symptom of this,
00:24:38.080 --> 00:24:40.840
which is they refer to as "dehumanization"
00:24:41.121 --> 00:24:42.680
and "depersonalization."
00:24:43.480 --> 00:24:46.640
The challenge that we have
with denialism is you downplay,
00:24:47.001 --> 00:24:48.040
you deny,
00:24:48.520 --> 00:24:50.120
and then also to just downgrade,
00:24:50.121 --> 00:24:51.520
which occurred.
00:24:52.840 --> 00:24:55.961
If we look at these impacts, though,
about dehumanization,
00:24:55.962 --> 00:24:57.960
that's why you had
some of these narratives
00:24:58.360 --> 00:24:59.361
in Canada,
00:24:59.362 --> 00:25:02.000
such as missing murdered
Indigenous women in Canada
00:25:02.481 --> 00:25:05.800
where there wasn't much traction happening
00:25:05.801 --> 00:25:07.960
to address the changes
00:25:08.240 --> 00:25:11.800
that are impacting Indigenous women
across the country into spirit.
00:25:14.520 --> 00:25:16.440
What that barrier is, though,
00:25:16.840 --> 00:25:19.000
is that if you try to build bridges,
00:25:20.480 --> 00:25:23.040
if you're dealing with racism
and discrimination
00:25:23.281 --> 00:25:29.760
and then also to just this disparity
of not viewing each other as equals,
00:25:30.520 --> 00:25:32.640
is that how do you reach hearts and minds?
00:25:33.240 --> 00:25:35.560
One of the things, I think,
is an important tool kit,
00:25:35.561 --> 00:25:36.761
not just for professionals
00:25:36.762 --> 00:25:39.360
but for you as young leaders,
00:25:39.560 --> 00:25:42.680
I'm going to share with you
a personal story
00:25:43.040 --> 00:25:44.601
that occurred to me of us
00:25:44.602 --> 00:25:46.000
when I spoke at a school,
00:25:46.320 --> 00:25:48.240
and this is a grade-three student.
00:25:49.400 --> 00:25:52.640
I was speaking,
sharing about reconciliation
00:25:52.641 --> 00:25:56.450
for just a teacher's event
in Toronto at the East End.
00:25:57.520 --> 00:25:58.960
I finished my talk.
00:26:01.560 --> 00:26:03.401
Children sat there, and when I finished,
00:26:03.402 --> 00:26:06.160
all the parents and teachers
got up to thank me.
00:26:07.560 --> 00:26:09.761
There was about 40-50
of these kids sitting there,
00:26:09.762 --> 00:26:11.921
and I asked them,
"Do you have anything to share?"
00:26:11.922 --> 00:26:14.120
and they all raised their hands,
"Me, me, me, me, me."
00:26:14.961 --> 00:26:16.440
I asked this one child,
00:26:16.680 --> 00:26:17.961
"Do you have anything to share?"
00:26:17.962 --> 00:26:20.921
and this is what this child
that stood up and said,
00:26:20.922 --> 00:26:22.681
I'm going to quote--
I quote it every time.
00:26:22.682 --> 00:26:25.281
He goes, "Michael,
interesting presentation.
00:26:25.282 --> 00:26:26.521
Very interesting."
00:26:26.522 --> 00:26:28.600
I said, "Thank you.
Do you have anything to share?"
00:26:29.040 --> 00:26:30.520
This child said,
00:26:31.721 --> 00:26:33.520
"I have one thing to ask you, Michael.
00:26:33.760 --> 00:26:36.481
When our parents and teachers
going to catch up to us?"
00:26:36.482 --> 00:26:39.760
and was stern about it, sat down.
00:26:39.921 --> 00:26:41.440
I asked third grade, and they went,
00:26:41.961 --> 00:26:43.040
"I'm in grade three."
00:26:45.560 --> 00:26:46.800
That never left me.
00:26:46.801 --> 00:26:50.040
Reason being
is that the parents were invested,
00:26:50.400 --> 00:26:53.240
but the quality of care, it was a moment,
00:26:53.680 --> 00:26:55.120
but for whatever reason,
00:26:56.040 --> 00:26:57.680
these young students,
00:26:58.040 --> 00:26:59.600
something reached their hearts
00:26:59.801 --> 00:27:02.395
that made them all want the state
to learn more.
00:27:03.800 --> 00:27:05.280
When you look at yourself,
00:27:05.600 --> 00:27:06.840
you are a bridge.
00:27:06.841 --> 00:27:08.680
They call this the river of life
00:27:09.560 --> 00:27:11.241
to think about our considerations
00:27:11.242 --> 00:27:13.840
and to advance your skillships
and all students
00:27:15.040 --> 00:27:18.760
under NBS and the Ballet Forward,
across this institution,
00:27:19.361 --> 00:27:24.160
is that how do we honour our ancestors,
our stories of the past?
00:27:24.800 --> 00:27:26.760
We are doing our work here today,
00:27:27.240 --> 00:27:30.240
but the ripple effect
that we have an agency for
00:27:30.720 --> 00:27:32.000
are those that are yet to come,
00:27:32.001 --> 00:27:35.320
which are what you call your past,
present and future generations,
00:27:35.561 --> 00:27:37.080
and we are part of that thread.
00:27:37.481 --> 00:27:38.920
So I'm doing my part.
00:27:39.320 --> 00:27:42.346
My call to action for those
that are listening is,
00:27:42.346 --> 00:27:44.200
what are they going
to be doing for their part?
00:27:44.760 --> 00:27:48.040
Always be mindful
that you create a ripple effect
00:27:48.041 --> 00:27:49.921
for those that you meet day-to-day
00:27:49.922 --> 00:27:53.600
and then also to those
that you may have yet to meet.
00:27:53.601 --> 00:27:56.041
So always honour your ancestors,
00:27:56.042 --> 00:27:57.721
pay respects to who you see today
00:27:57.722 --> 00:27:59.321
and be mindful of your steps
00:27:59.322 --> 00:28:02.080
that you're leaving for the path forward
to the next generations.
00:28:03.160 --> 00:28:04.680
Yeah, that's an incredible story.
00:28:04.681 --> 00:28:06.560
I think just that child's awareness
00:28:06.561 --> 00:28:10.040
really is such a sign
of progress in this area
00:28:10.041 --> 00:28:13.041
that someone so young
can have that awareness
00:28:13.042 --> 00:28:16.520
of the steps that need to be taken
00:28:16.521 --> 00:28:19.800
and where the gaps are, I guess.
00:28:20.720 --> 00:28:23.600
Just to finish it off, I wanted to ask,
00:28:23.601 --> 00:28:27.600
I know reconciliation
is pretty much a never-ending process,
00:28:28.080 --> 00:28:30.080
but what does success
00:28:30.321 --> 00:28:33.045
in terms of reconciliation
look like to you?
00:28:36.440 --> 00:28:39.840
I like the remarks that Sarah said
about maintenance,
00:28:40.920 --> 00:28:43.320
and I'll answer that through treaties.
00:28:44.800 --> 00:28:46.520
When I said the river of life,
00:28:46.800 --> 00:28:48.681
there is a treaty phrase they say,
00:28:48.682 --> 00:28:50.161
"As long as the sun shines,
00:28:50.162 --> 00:28:52.102
the grass grows and rivers flow,
00:28:52.720 --> 00:28:54.480
these relationships
will always be ongoing."
00:28:54.481 --> 00:28:57.840
This is the agreement between Indigenous,
non-Indigenous peoples.
00:28:58.760 --> 00:29:01.320
They did something interesting
in the past.
00:29:01.800 --> 00:29:04.270
They used to exchange gifts every year,
00:29:04.800 --> 00:29:06.800
and they had also in this area,
00:29:07.080 --> 00:29:09.550
they held the Silver Covenant Chain,
00:29:10.080 --> 00:29:12.520
and they had these wampum belts,
00:29:12.761 --> 00:29:14.960
these exchanges with the Haudenosaunee
00:29:15.760 --> 00:29:19.080
where they would renew
their commitments to each other.
00:29:19.640 --> 00:29:21.040
I think for that,
00:29:22.040 --> 00:29:23.800
with the treaties in Canada,
00:29:24.240 --> 00:29:26.640
you have rights,
obligations, responsibilities,
00:29:26.880 --> 00:29:28.120
and those always teach you
00:29:28.121 --> 00:29:31.040
what our rights
and responsibilities are to each other.
00:29:31.320 --> 00:29:32.720
So we have to find form.
00:29:33.720 --> 00:29:37.330
I would say, with regards
to how I envision this,
00:29:37.800 --> 00:29:40.161
is toning down back to our core teachings
00:29:40.162 --> 00:29:42.081
of land and people,
people and environment,
00:29:42.082 --> 00:29:43.320
all my relations,
00:29:43.640 --> 00:29:46.561
and knowing what our rights,
obligations and responsibilities are
00:29:46.562 --> 00:29:47.600
to each other.
00:29:48.040 --> 00:29:49.880
With that being said, though,
I thank you both,
00:29:49.881 --> 00:29:53.640
and great success
in your career and your studies.
00:29:53.841 --> 00:29:55.960
Both Sarah and Oya, thank you very much.
00:29:56.240 --> 00:29:57.761
In Cree, we would say kinanâskomitin,
00:29:57.762 --> 00:29:58.840
so thank you.
00:29:59.480 --> 00:30:01.800
- (Oya) Thank you.
- (Sarah) Thank you very much, Michael.
00:30:02.240 --> 00:30:03.241
Thank you.
00:30:03.242 --> 00:30:06.640
I hope that everyone was able
to learn something
00:30:06.641 --> 00:30:07.920
with this conversation,
00:30:08.120 --> 00:30:10.121
and I hope that there is something
00:30:10.122 --> 00:30:12.641
that everyone took with them from this
00:30:12.641 --> 00:30:14.880
that they're able to share
in their community
00:30:15.280 --> 00:30:19.560
or that they're able
to tell their fellow peers
00:30:19.561 --> 00:30:23.280
or other people
within their social groups.
00:30:24.920 --> 00:30:25.920
Yeah.
00:30:28.241 --> 00:30:29.840
Yeah. Thank you so much.
00:30:31.200 --> 00:30:32.880
If you want to start with something easy,
00:30:32.881 --> 00:30:35.680
you can follow our Instagram,
@balletforward,
00:30:35.920 --> 00:30:38.920
and keep up to date
with any ongoing events.
00:30:38.921 --> 00:30:40.281
But thank you so much, Michael.
00:30:40.282 --> 00:30:41.720
- Thank you, Oya.
- Thank you.
00:30:41.721 --> 00:30:43.160
Thank you, everyone listening.
00:30:43.600 --> 00:30:45.160
(Ojibwe language) Miigwech. Thank you.
00:30:45.161 --> 00:30:46.280
(Ojibwe language) Miigwech.