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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,
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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,
267
00:11:52,962 --> 00:11:54,360
"What do you think this may be?"
268
00:11:54,361 --> 00:11:57,160
I think an important aspect
of consideration
269
00:11:57,480 --> 00:12:01,240
is that let's go back
to our treaty relationship
270
00:12:01,241 --> 00:12:02,721
about shared understanding
271
00:12:02,722 --> 00:12:06,240
because that's where modes
of communications were understood,
272
00:12:07,120 --> 00:12:10,390
cross-cultural communications
were built upon,
273
00:12:10,720 --> 00:12:13,080
and they were adhered to
as part of a protocol
274
00:12:13,321 --> 00:12:16,921
and also to the highest level
of relationship,
275
00:12:16,922 --> 00:12:18,680
which is an act of diplomacy
276
00:12:18,681 --> 00:12:21,480
by recognizing Indigenous nations.
277
00:12:22,640 --> 00:12:25,200
If you're talking
about an institutional integrity
278
00:12:25,201 --> 00:12:28,440
and, I think, for accountability
and transparency,
279
00:12:29,240 --> 00:12:32,600
what do we do, though, if you experience
organizational resistance?
280
00:12:34,040 --> 00:12:35,400
We are trying to improve,
281
00:12:35,401 --> 00:12:37,200
but there is a reality
282
00:12:37,201 --> 00:12:42,760
that racism still is impacting
relationships in our community.
283
00:12:43,160 --> 00:12:45,840
I think an important consideration
for organizations
284
00:12:45,841 --> 00:12:49,360
is that I always emphasize
processes of learning--
285
00:12:49,361 --> 00:12:51,561
you're attaining new information
about the history,
286
00:12:51,562 --> 00:12:54,440
the culture, traditions
of Indigenous peoples--
287
00:12:54,880 --> 00:12:58,281
but for who is not involved
in this conversation,
288
00:12:58,282 --> 00:13:00,200
which also should be a priority focus,
289
00:13:00,760 --> 00:13:05,081
what if you're someone who has been part
of this generational attribute
290
00:13:05,082 --> 00:13:07,920
of hearing misinformation, stereotypes,
291
00:13:08,200 --> 00:13:09,881
negative views of Indigenous peoples?
292
00:13:10,080 --> 00:13:12,480
You're going to start harbouring
these things internally.
293
00:13:12,920 --> 00:13:15,081
So there's another conversation I feel
294
00:13:15,082 --> 00:13:18,081
is that, what do we do
for the process of unlearning?
295
00:13:18,082 --> 00:13:19,200
How do we support that?
296
00:13:19,961 --> 00:13:22,320
When we talk
about bringing our circle together
297
00:13:22,760 --> 00:13:26,001
as a Canadian society
but also to our colleagues,
298
00:13:26,002 --> 00:13:28,520
those we share space with as a community,
299
00:13:28,880 --> 00:13:31,561
is that we always have to have open hands
300
00:13:31,562 --> 00:13:33,561
and be guided by cultural teachings.
301
00:13:33,562 --> 00:13:37,400
I believe, for all of us,
Indigenous, non-Indigenous peoples,
302
00:13:37,640 --> 00:13:39,400
those principles and those guides,
303
00:13:39,401 --> 00:13:41,280
our teachings are rooted through the land.
304
00:13:41,481 --> 00:13:45,961
That's where I guide myself
about maintaining reconciliation.
305
00:13:45,962 --> 00:13:48,200
How do we navigate through those beliefs
306
00:13:48,201 --> 00:13:49,760
as teachings of the land
307
00:13:50,161 --> 00:13:51,840
for organizations to learn from?
308
00:13:52,681 --> 00:13:55,280
In light of the organizational integrity,
309
00:13:55,600 --> 00:13:57,425
Oya, I'd like to ask you,
310
00:13:57,880 --> 00:13:59,480
what would that look like for you,
311
00:13:59,481 --> 00:14:02,121
for organizations like NBS
312
00:14:02,122 --> 00:14:05,200
and for the work
that you're doing or your studies?
313
00:14:06,480 --> 00:14:07,736
Yeah. I think,
314
00:14:07,736 --> 00:14:10,040
based on what I'm hearing you talk about
315
00:14:10,681 --> 00:14:12,165
at an institutional level,
316
00:14:12,400 --> 00:14:16,001
there's also the importance
of the representation of these people
317
00:14:16,002 --> 00:14:17,960
within these institutions.
318
00:14:18,840 --> 00:14:22,160
For example, I'm a member
of the Qawalangin tribe of Alaska.
319
00:14:23,160 --> 00:14:26,080
Where the tribe lives,
it's way off the Aleutian Islands,
320
00:14:26,280 --> 00:14:28,200
and they don't have access to dance--
321
00:14:29,628 --> 00:14:31,029
to classical dance--
322
00:14:31,029 --> 00:14:33,080
because they do have their own dances,
323
00:14:33,800 --> 00:14:36,680
and they don't have access
to things like that training.
324
00:14:38,080 --> 00:14:41,046
How would institutions such as these
325
00:14:41,046 --> 00:14:44,480
improve accessibility
to people who live in those areas
326
00:14:44,481 --> 00:14:46,520
or to people who live on reservations?
327
00:14:47,480 --> 00:14:51,041
Also, to integrate the representation
of these cultures
328
00:14:51,042 --> 00:14:53,040
and of the history of these people
329
00:14:53,521 --> 00:14:54,561
in their dances
330
00:14:54,562 --> 00:14:57,600
because most of classical ballet
331
00:14:57,601 --> 00:14:59,440
is centred on European history.
332
00:15:00,680 --> 00:15:03,961
Integrating that, but also
in a way that's respectful
333
00:15:03,962 --> 00:15:06,040
to these cultures and their traditions.
334
00:15:07,000 --> 00:15:08,920
On that note, I wanted to ask you,
335
00:15:09,200 --> 00:15:11,361
how do big institutions like these
336
00:15:11,362 --> 00:15:14,400
integrate the representation
of these cultures
337
00:15:14,800 --> 00:15:17,361
or of these people into their institutions
338
00:15:17,362 --> 00:15:19,520
while ensuring
that they're remaining respectful
339
00:15:19,521 --> 00:15:21,840
to the traditions of these people?
340
00:15:23,440 --> 00:15:26,320
I think what would be important
341
00:15:26,560 --> 00:15:29,081
is kind of segueing
what you referred to in your remarks
342
00:15:29,082 --> 00:15:30,761
of where you come from and reside
343
00:15:30,762 --> 00:15:33,160
with regards to access and opportunity.
344
00:15:34,360 --> 00:15:36,484
I think one of the fundamental challenges
345
00:15:36,484 --> 00:15:37,489
that we see,
346
00:15:37,489 --> 00:15:41,001
is what is our connectivity to each other
347
00:15:41,002 --> 00:15:42,841
as Indigenous, non-Indigenous peoples?
348
00:15:42,842 --> 00:15:43,881
I'm emphasizing
349
00:15:43,882 --> 00:15:47,161
because I too come and reside
from a remote community.
350
00:15:47,162 --> 00:15:49,560
I believe Sarah as well
when you said Norway.
351
00:15:49,561 --> 00:15:50,840
How's your community...
352
00:15:51,320 --> 00:15:52,360
Is that...
353
00:15:53,280 --> 00:15:55,680
We have a geographical challenge with that
354
00:15:55,681 --> 00:15:56,960
because, for example,
355
00:15:57,200 --> 00:15:58,960
if you're a child of the north
356
00:15:59,201 --> 00:16:01,760
and there are no programs available,
357
00:16:02,000 --> 00:16:03,920
it might not be part of your perspective
358
00:16:03,921 --> 00:16:06,120
to say that's something
you like to attribute
359
00:16:06,480 --> 00:16:08,761
or be a part of your pathway
in your development
360
00:16:08,762 --> 00:16:10,520
for opportunity,
361
00:16:10,760 --> 00:16:13,240
for learning,
maybe even a potential career.
362
00:16:13,840 --> 00:16:15,441
I think what's important
363
00:16:15,442 --> 00:16:20,000
about going away from the politics
of this conversation
364
00:16:20,001 --> 00:16:22,520
is that if we're talking
about relationships,
365
00:16:22,881 --> 00:16:25,121
I think, is gathering information,
366
00:16:25,122 --> 00:16:28,400
establishing meaningful protocols
and pathways
367
00:16:28,840 --> 00:16:31,160
about community connections.
368
00:16:32,560 --> 00:16:34,321
For many of these stories--
369
00:16:34,322 --> 00:16:36,360
and you talked especially
about the integrity,
370
00:16:36,361 --> 00:16:38,960
about how do you embed
culture into the practice--
371
00:16:39,280 --> 00:16:42,521
is that the thematic is the fine line
372
00:16:42,522 --> 00:16:44,001
between cultural appropriation
373
00:16:44,002 --> 00:16:45,680
and cultural appreciation.
374
00:16:47,600 --> 00:16:48,840
In past, though,
375
00:16:49,321 --> 00:16:53,001
those integrity lines
were never established.
376
00:16:53,002 --> 00:16:55,040
It would just be taking from cultures,
377
00:16:55,321 --> 00:16:57,400
taking stories, taking experiences
378
00:16:57,401 --> 00:17:01,360
without any form
of consultation engagement.
379
00:17:02,000 --> 00:17:03,520
I think what's important, though,
380
00:17:03,521 --> 00:17:06,801
is that I have a disclaimer for myself,
381
00:17:06,802 --> 00:17:08,280
which I think others can use,
382
00:17:08,520 --> 00:17:10,760
is I never tell stories
that are not my own.
383
00:17:11,680 --> 00:17:14,120
I think for the arts, film and media
384
00:17:14,121 --> 00:17:15,725
and then even in ballet,
385
00:17:16,480 --> 00:17:17,680
there may be potential
386
00:17:17,681 --> 00:17:21,881
where the consideration
for those stories and experiences
387
00:17:21,882 --> 00:17:23,320
about how are they being captured
388
00:17:23,321 --> 00:17:29,200
because I think
a cultural sensitivity element, though...
389
00:17:29,641 --> 00:17:31,000
Here's the irony of that.
390
00:17:31,160 --> 00:17:33,720
When we talk
about residential school experiences,
391
00:17:34,000 --> 00:17:35,360
there are many community members
392
00:17:35,361 --> 00:17:37,680
who've been trying
to tell their story for so long,
393
00:17:37,920 --> 00:17:39,040
and no one was listening.
394
00:17:39,361 --> 00:17:40,640
We have a problem
395
00:17:40,641 --> 00:17:43,200
about many community members
suffering in silence,
396
00:17:43,640 --> 00:17:46,360
but those are stories
that were negatively impacted,
397
00:17:46,680 --> 00:17:50,040
but the ones that they consider
positive elements of the culture
398
00:17:50,280 --> 00:17:51,361
are being exploited
399
00:17:51,362 --> 00:17:54,040
because those are things
that people want to experience.
400
00:17:54,480 --> 00:17:55,681
I think what's important
401
00:17:55,682 --> 00:17:59,880
is that if we're going to have
these conversations to move forward,
402
00:18:00,080 --> 00:18:02,800
is meeting both parties
of where they're currently at.
403
00:18:03,160 --> 00:18:05,640
If you're dealing with a community
who's dealing with hurt
404
00:18:05,841 --> 00:18:07,000
and some challenges,
405
00:18:07,360 --> 00:18:10,519
maybe it's not appropriate
to develop those partnerships,
406
00:18:10,520 --> 00:18:12,111
but if there are some that are ready...
407
00:18:12,111 --> 00:18:16,080
I think the element
that's attributed for this too
408
00:18:16,321 --> 00:18:20,640
is that there's a necessary step
of healing in this conversation
409
00:18:20,960 --> 00:18:22,400
because through healing,
410
00:18:23,080 --> 00:18:25,400
that's how you build these bridges
amongst peoples,
411
00:18:25,401 --> 00:18:27,640
amongst the Indigenous,
non-Indigenous peoples.
412
00:18:28,720 --> 00:18:30,881
These organizations can ask yourselves,
413
00:18:30,882 --> 00:18:34,040
what appropriate mechanisms,
protocols and pathways
414
00:18:34,320 --> 00:18:35,960
and avenues have we established
415
00:18:35,961 --> 00:18:38,281
to maintain cultural sensitivity,
416
00:18:38,282 --> 00:18:39,320
cultural awareness
417
00:18:39,561 --> 00:18:42,320
and also how do we move forward
to being sensitive
418
00:18:42,640 --> 00:18:44,760
and about how we're navigating
our path forward?
419
00:18:45,200 --> 00:18:47,160
Yeah, and I think it can be such a barrier
420
00:18:47,161 --> 00:18:50,841
when you don't see your own stories
or your own history
421
00:18:50,842 --> 00:18:53,080
being represented in things such as dance.
422
00:18:54,002 --> 00:18:56,481
That itself can create a disconnect
423
00:18:56,482 --> 00:18:59,201
from wanting to connect
with classical ballet
424
00:18:59,202 --> 00:19:02,161
or contemporary
and anything in that stream,
425
00:19:02,162 --> 00:19:04,281
but I think embracing the intersections
426
00:19:04,282 --> 00:19:06,080
between that historical essence
427
00:19:06,081 --> 00:19:08,161
and modern-day cultural influences
428
00:19:08,162 --> 00:19:09,920
as we keep moving things forward
429
00:19:10,160 --> 00:19:11,281
is so important to consider,
430
00:19:11,282 --> 00:19:15,280
especially with what you were saying
about it's not necessarily unique to dance
431
00:19:15,281 --> 00:19:17,480
and there are so many other streams
432
00:19:17,481 --> 00:19:19,615
that we can learn from as well.
433
00:19:20,520 --> 00:19:21,520
Yep.
434
00:19:21,521 --> 00:19:24,080
In Cree, there's a word,
we would say (Cree phrase),
435
00:19:24,081 --> 00:19:25,520
which means "right on."
436
00:19:27,000 --> 00:19:28,000
(Cree phrase)
437
00:19:28,960 --> 00:19:29,960
I love that.
438
00:19:30,320 --> 00:19:36,280
I guess coming from the perspective
of a non-Indigenous person
439
00:19:36,641 --> 00:19:38,360
connecting to these issues,
440
00:19:38,800 --> 00:19:41,041
just to look at it
from another perspective,
441
00:19:41,042 --> 00:19:43,321
what do you say
to someone or an organization
442
00:19:43,322 --> 00:19:46,480
who outwardly is not against
the process of reconciliation
443
00:19:46,481 --> 00:19:48,240
but maybe lacks that knowledge
444
00:19:48,480 --> 00:19:52,400
or the connection
to feel that true responsibility
445
00:19:52,840 --> 00:19:55,800
and understand the importance
of the role that they're playing in this?
446
00:19:57,600 --> 00:20:02,441
The way I first considered,
though, is that in Canada,
447
00:20:02,442 --> 00:20:04,840
when I mentioned the 94 calls to action,
448
00:20:06,400 --> 00:20:09,520
call to action 94 was intended
449
00:20:09,521 --> 00:20:11,520
to update the oath of citizenship
450
00:20:11,880 --> 00:20:14,505
to recognize Aboriginal treaty rights.
451
00:20:14,960 --> 00:20:17,400
Just to give you a bit
of background of terminologies,
452
00:20:18,280 --> 00:20:19,800
Aboriginal and Indigenous
453
00:20:20,041 --> 00:20:22,201
are predominantly interchangeable
in Canada
454
00:20:22,202 --> 00:20:25,240
because there is a branch of law
called Aboriginal law
455
00:20:25,800 --> 00:20:27,160
under Section 35.
456
00:20:28,241 --> 00:20:30,230
If you want to research on your own time,
457
00:20:30,600 --> 00:20:32,961
Indigenous peoples advocated
458
00:20:32,962 --> 00:20:36,120
what was called
the Constitutional Express in the 1980s
459
00:20:36,320 --> 00:20:37,600
because the government of Canada
460
00:20:37,601 --> 00:20:39,721
didn't want to recognize
Aboriginal treaties.
461
00:20:39,722 --> 00:20:41,800
They want to fulfill assimilation,
462
00:20:42,081 --> 00:20:45,720
but through direct
political action mobilization,
463
00:20:46,120 --> 00:20:47,640
it went to Ottawa, to New York,
464
00:20:47,641 --> 00:20:48,840
it went to London, England,
465
00:20:48,841 --> 00:20:52,240
and then the government
then reconsidered its position
466
00:20:52,241 --> 00:20:56,401
to recognize and enshrine
under Section 25/35,
467
00:20:56,402 --> 00:20:58,360
which is where Aboriginal treaty rights.
468
00:20:58,960 --> 00:21:00,690
Then how that ties in, though,
469
00:21:01,400 --> 00:21:03,160
is that now Canadians today,
470
00:21:03,161 --> 00:21:05,440
as we move forward to 94 calls to action,
471
00:21:05,880 --> 00:21:07,960
have the oath of citizenship
that recognized,
472
00:21:07,961 --> 00:21:10,040
so there's a concept that I do promote:
473
00:21:10,721 --> 00:21:12,145
It's a duty to learn.
474
00:21:12,320 --> 00:21:15,720
It is your duty as a Canadian
and your responsibility.
475
00:21:16,920 --> 00:21:18,080
What happens for many,
476
00:21:18,281 --> 00:21:20,000
they wait for change to come.
477
00:21:20,000 --> 00:21:23,800
If you were dealing with institutions
that are lapsing is that
478
00:21:25,000 --> 00:21:26,880
if you look at some
of the challenges, though,
479
00:21:26,881 --> 00:21:29,960
there's an unfortunate date
that occurred 2021
480
00:21:29,961 --> 00:21:31,720
with the unmarked graves in Canada.
481
00:21:32,520 --> 00:21:34,200
When that was established
482
00:21:35,960 --> 00:21:37,200
and more recognized,
483
00:21:38,720 --> 00:21:41,000
the ground-penetrating radar
across Canada
484
00:21:41,241 --> 00:21:45,280
reviewing sites of residential schools
and the cemeteries.
485
00:21:45,760 --> 00:21:48,280
Call to action number 80 was addressed
486
00:21:48,520 --> 00:21:49,520
in two weeks of that,
487
00:21:49,521 --> 00:21:51,761
from May 2021 to June 2021,
488
00:21:51,762 --> 00:21:55,240
which was a National Day
for Truth and Reconciliation.
489
00:21:55,960 --> 00:21:58,040
That was already called for 2015.
490
00:21:58,041 --> 00:21:59,081
It took six years,
491
00:21:59,082 --> 00:22:02,600
and then the stories of our ancestors
492
00:22:02,881 --> 00:22:05,720
and the land speaking to us,
like I mentioned earlier.
493
00:22:06,880 --> 00:22:08,520
If you want to refer to Canadians
494
00:22:08,521 --> 00:22:10,521
as kind of markers to attribute
495
00:22:10,522 --> 00:22:12,400
in your learning as a duty,
496
00:22:12,641 --> 00:22:14,120
I have four criterias,
497
00:22:14,840 --> 00:22:17,200
which is historical literacy--
498
00:22:17,640 --> 00:22:21,680
reason being, we still deal
with denialism in our country.
499
00:22:22,080 --> 00:22:25,680
You can give people the truth
of the experiences and stories,
500
00:22:26,160 --> 00:22:28,441
but because their internal resistance
501
00:22:28,442 --> 00:22:29,840
to what they've been told
502
00:22:30,200 --> 00:22:33,000
will be challenging
what they've been presented with.
503
00:22:33,400 --> 00:22:36,720
So historical literacy
is where accountability is to say,
504
00:22:37,000 --> 00:22:39,521
"These are the facts
of what occurred, of history
505
00:22:39,522 --> 00:22:41,240
and our experiences of our people."
506
00:22:41,880 --> 00:22:43,280
The other aspect, though, I think,
507
00:22:43,281 --> 00:22:44,801
if we talk about culture,
508
00:22:44,802 --> 00:22:47,040
building bridges
and learning from each other--
509
00:22:47,281 --> 00:22:48,920
that's contextual understanding.
510
00:22:49,200 --> 00:22:51,720
When you want to build your skill set,
511
00:22:52,000 --> 00:22:54,280
historical literacy,
contextual understanding,
512
00:22:54,800 --> 00:22:57,880
but the last area I want to focus
is the professional
513
00:22:57,881 --> 00:23:00,120
because this could be
for students, professionals,
514
00:23:00,601 --> 00:23:03,160
but as a professional, though,
and as a Canadian,
515
00:23:06,720 --> 00:23:07,961
my path to reconciliation,
516
00:23:07,962 --> 00:23:10,081
many others does not end
between nine to five,
517
00:23:10,082 --> 00:23:11,320
but for some, it does.
518
00:23:11,640 --> 00:23:13,560
They think it's associated
to the workplace,
519
00:23:13,561 --> 00:23:15,761
but for us, we carry these stories home
520
00:23:15,762 --> 00:23:18,280
and it's part of our day-to-day.
521
00:23:18,700 --> 00:23:20,400
But for professionals, though,
522
00:23:20,680 --> 00:23:24,361
is to promote culturally-informed
and trauma-informed in their practices,
523
00:23:24,362 --> 00:23:27,800
so those integrated things
are tools and ways
524
00:23:28,161 --> 00:23:30,560
that you can advance
your own personal journey
525
00:23:30,561 --> 00:23:33,200
in learning forward
of what reconciliation means.
526
00:23:34,000 --> 00:23:37,600
Yeah. It's so easy to be afraid
of the vastness of the whole issue itself.
527
00:23:38,040 --> 00:23:40,521
It's great what you're mentioning
and excellent to keep in mind
528
00:23:40,522 --> 00:23:43,480
and help everyone stay connected
529
00:23:43,481 --> 00:23:45,000
and feeling unified
530
00:23:45,200 --> 00:23:47,160
because this isn't a singular issue.
531
00:23:47,720 --> 00:23:48,720
No.
532
00:23:50,960 --> 00:23:52,880
Yeah, I think that's especially important
533
00:23:52,881 --> 00:23:55,920
among, yes, the professionals,
but also the students
534
00:23:56,200 --> 00:23:59,360
because, for example,
I've had people tell me,
535
00:23:59,921 --> 00:24:01,520
"That happened a long time ago,"
536
00:24:01,920 --> 00:24:06,520
but the history is still there
within all of these people
537
00:24:06,521 --> 00:24:08,320
whose ancestors lived through that,
538
00:24:08,640 --> 00:24:10,000
so it's still...
539
00:24:11,840 --> 00:24:14,881
The process of reconciliation
still needs to happen today
540
00:24:14,882 --> 00:24:17,760
even though it was in "the past" per se.
541
00:24:19,440 --> 00:24:22,920
What I think is important
to build upon your point, Sarah and Oya,
542
00:24:22,921 --> 00:24:28,440
is that always humanize
the conversation of reconciliation.
543
00:24:30,200 --> 00:24:31,601
If you look at the impacts
544
00:24:31,602 --> 00:24:35,320
about how Indigenous peoples
have been negatively viewed,
545
00:24:35,640 --> 00:24:37,560
there is a natural symptom of this,
546
00:24:38,080 --> 00:24:40,840
which is they refer to as "dehumanization"
547
00:24:41,121 --> 00:24:42,680
and "depersonalization."
548
00:24:43,480 --> 00:24:46,640
The challenge that we have
with denialism is you downplay,
549
00:24:47,001 --> 00:24:48,040
you deny,
550
00:24:48,520 --> 00:24:50,120
and then also to just downgrade,
551
00:24:50,121 --> 00:24:51,520
which occurred.
552
00:24:52,840 --> 00:24:55,961
If we look at these impacts, though,
about dehumanization,
553
00:24:55,962 --> 00:24:57,960
that's why you had
some of these narratives
554
00:24:58,360 --> 00:24:59,361
in Canada,
555
00:24:59,362 --> 00:25:02,000
such as missing murdered
Indigenous women in Canada
556
00:25:02,481 --> 00:25:05,800
where there wasn't much traction happening
557
00:25:05,801 --> 00:25:07,960
to address the changes
558
00:25:08,240 --> 00:25:11,800
that are impacting Indigenous women
across the country into spirit.
559
00:25:14,520 --> 00:25:16,440
What that barrier is, though,
560
00:25:16,840 --> 00:25:19,000
is that if you try to build bridges,
561
00:25:20,480 --> 00:25:23,040
if you're dealing with racism
and discrimination
562
00:25:23,281 --> 00:25:29,760
and then also to just this disparity
of not viewing each other as equals,
563
00:25:30,520 --> 00:25:32,640
is that how do you reach hearts and minds?
564
00:25:33,240 --> 00:25:35,560
One of the things, I think,
is an important tool kit,
565
00:25:35,561 --> 00:25:36,761
not just for professionals
566
00:25:36,762 --> 00:25:39,360
but for you as young leaders,
567
00:25:39,560 --> 00:25:42,680
I'm going to share with you
a personal story
568
00:25:43,040 --> 00:25:44,601
that occurred to me of us
569
00:25:44,602 --> 00:25:46,000
when I spoke at a school,
570
00:25:46,320 --> 00:25:48,240
and this is a grade-three student.
571
00:25:49,400 --> 00:25:52,640
I was speaking,
sharing about reconciliation
572
00:25:52,641 --> 00:25:56,450
for just a teacher's event
in Toronto at the East End.
573
00:25:57,520 --> 00:25:58,960
I finished my talk.
574
00:26:01,560 --> 00:26:03,401
Children sat there, and when I finished,
575
00:26:03,402 --> 00:26:06,160
all the parents and teachers
got up to thank me.
576
00:26:07,560 --> 00:26:09,761
There was about 40-50
of these kids sitting there,
577
00:26:09,762 --> 00:26:11,921
and I asked them,
"Do you have anything to share?"
578
00:26:11,922 --> 00:26:14,120
and they all raised their hands,
"Me, me, me, me, me."
579
00:26:14,961 --> 00:26:16,440
I asked this one child,
580
00:26:16,680 --> 00:26:17,961
"Do you have anything to share?"
581
00:26:17,962 --> 00:26:20,921
and this is what this child
that stood up and said,
582
00:26:20,922 --> 00:26:22,681
I'm going to quote--
I quote it every time.
583
00:26:22,682 --> 00:26:25,281
He goes, "Michael,
interesting presentation.
584
00:26:25,282 --> 00:26:26,521
Very interesting."
585
00:26:26,522 --> 00:26:28,600
I said, "Thank you.
Do you have anything to share?"
586
00:26:29,040 --> 00:26:30,520
This child said,
587
00:26:31,721 --> 00:26:33,520
"I have one thing to ask you, Michael.
588
00:26:33,760 --> 00:26:36,481
When our parents and teachers
going to catch up to us?"
589
00:26:36,482 --> 00:26:39,760
and was stern about it, sat down.
590
00:26:39,921 --> 00:26:41,440
I asked third grade, and they went,
591
00:26:41,961 --> 00:26:43,040
"I'm in grade three."
592
00:26:45,560 --> 00:26:46,800
That never left me.
593
00:26:46,801 --> 00:26:50,040
Reason being
is that the parents were invested,
594
00:26:50,400 --> 00:26:53,240
but the quality of care, it was a moment,
595
00:26:53,680 --> 00:26:55,120
but for whatever reason,
596
00:26:56,040 --> 00:26:57,680
these young students,
597
00:26:58,040 --> 00:26:59,600
something reached their hearts
598
00:26:59,801 --> 00:27:02,395
that made them all want the state
to learn more.
599
00:27:03,800 --> 00:27:05,280
When you look at yourself,
600
00:27:05,600 --> 00:27:06,840
you are a bridge.
601
00:27:06,841 --> 00:27:08,680
They call this the river of life
602
00:27:09,560 --> 00:27:11,241
to think about our considerations
603
00:27:11,242 --> 00:27:13,840
and to advance your skillships
and all students
604
00:27:15,040 --> 00:27:18,760
under NBS and the Ballet Forward,
across this institution,
605
00:27:19,361 --> 00:27:24,160
is that how do we honour our ancestors,
our stories of the past?
606
00:27:24,800 --> 00:27:26,760
We are doing our work here today,
607
00:27:27,240 --> 00:27:30,240
but the ripple effect
that we have an agency for
608
00:27:30,720 --> 00:27:32,000
are those that are yet to come,
609
00:27:32,001 --> 00:27:35,320
which are what you call your past,
present and future generations,
610
00:27:35,561 --> 00:27:37,080
and we are part of that thread,
611
00:27:37,481 --> 00:27:38,920
so I'm doing my part.
612
00:27:39,320 --> 00:27:41,521
My call to action for those
that are listening
613
00:27:41,522 --> 00:27:44,200
is that what are they going
to be doing for their part?
614
00:27:44,760 --> 00:27:48,040
Always be mindful
that you create a ripple effect
615
00:27:48,041 --> 00:27:49,921
for those that you meet day-to-day
616
00:27:49,922 --> 00:27:53,600
and then also to those
that you may have yet to meet,
617
00:27:53,601 --> 00:27:56,041
so always honour your ancestors,
618
00:27:56,042 --> 00:27:57,721
pay respects to who you see today
619
00:27:57,722 --> 00:27:59,321
and be mindful of your steps
620
00:27:59,322 --> 00:28:02,080
that you're leaving for the path forward
to the next generations.
621
00:28:03,160 --> 00:28:04,680
Yeah, that's an incredible story.
622
00:28:04,681 --> 00:28:06,560
I think just that child's awareness
623
00:28:06,561 --> 00:28:10,040
really is such a sign
of progress in this area
624
00:28:10,041 --> 00:28:13,041
that someone so young
can have that awareness
625
00:28:13,042 --> 00:28:16,520
of the steps that need to be taken
626
00:28:16,521 --> 00:28:19,800
and where the gaps are, I guess.
627
00:28:20,720 --> 00:28:23,600
Just to finish it off, I wanted to ask,
628
00:28:23,601 --> 00:28:27,600
I know reconciliation
is pretty much a never-ending process,
629
00:28:28,080 --> 00:28:30,080
but what does success
630
00:28:30,321 --> 00:28:33,045
in terms of reconciliation
look like to you?
631
00:28:36,440 --> 00:28:39,840
I like the remarks that Sarah said
about maintenance,
632
00:28:40,920 --> 00:28:43,320
and I'll answer that through treaties.
633
00:28:44,800 --> 00:28:46,520
When I said the river of life,
634
00:28:46,800 --> 00:28:48,681
there is a treaty phrase they say,
635
00:28:48,682 --> 00:28:50,161
"As long as the sun [shines],
636
00:28:50,162 --> 00:28:52,102
the grass grows and rivers flow,
637
00:28:52,720 --> 00:28:54,480
these relationships
will always be ongoing."
638
00:28:54,481 --> 00:28:57,840
This is the agreement between Indigenous,
non-Indigenous peoples.
639
00:28:58,760 --> 00:29:01,320
They did something interesting
in the past.
640
00:29:01,800 --> 00:29:04,270
They used to exchange gifts every year,
641
00:29:04,800 --> 00:29:06,800
and they had also in this area,
642
00:29:07,080 --> 00:29:09,550
they held the silver covenant chain,
643
00:29:10,080 --> 00:29:12,520
and they had [these] wampum belts,
644
00:29:12,761 --> 00:29:14,960
these exchanges with the Haudenosaunee
645
00:29:15,760 --> 00:29:19,080
where they would renew
their commitments to each other.
646
00:29:19,640 --> 00:29:21,040
I think for that,
647
00:29:22,040 --> 00:29:23,800
with the treaties in Canada,
648
00:29:24,240 --> 00:29:26,640
you have rights,
obligations, responsibilities,
649
00:29:26,880 --> 00:29:28,120
and those always teach you
650
00:29:28,121 --> 00:29:31,040
what our rights
and responsibilities are to each other,
651
00:29:31,320 --> 00:29:32,720
so we have to find form.
652
00:29:33,720 --> 00:29:37,330
I would say with regards
to how I envision this
653
00:29:37,800 --> 00:29:40,161
is toning down back to our core teachings
654
00:29:40,162 --> 00:29:42,081
of land and people,
people and environment,
655
00:29:42,082 --> 00:29:43,320
all my relations,
656
00:29:43,640 --> 00:29:46,561
and knowing what our rights,
obligations and responsibilities are
657
00:29:46,562 --> 00:29:47,600
to each other.
658
00:29:48,040 --> 00:29:49,880
With that being said, though,
I thank you both
659
00:29:49,881 --> 00:29:53,640
and great success
in your career and your studies.
660
00:29:53,841 --> 00:29:55,960
Both Sarah and Oya, thank you very much.
661
00:29:56,240 --> 00:29:57,761
In Cree, they say kinanâskomitin,
662
00:29:57,762 --> 00:29:58,840
so thank you.
663
00:29:59,480 --> 00:30:01,800
- (Oya) Thank you.
- (Sarah) Thank you very much, Michael.
664
00:30:02,240 --> 00:30:03,241
Thank you.
665
00:30:03,242 --> 00:30:06,640
I hope that everyone was able
to learn something
666
00:30:06,641 --> 00:30:07,920
with this conversation,
667
00:30:08,120 --> 00:30:10,121
and I hope that there is something
668
00:30:10,122 --> 00:30:12,641
that everyone took with them from this
669
00:30:12,641 --> 00:30:14,880
that they're able to share
in their community
670
00:30:15,280 --> 00:30:19,560
or that they're able
to tell their fellow peers
671
00:30:19,561 --> 00:30:23,280
or other people
within their social groups.
672
00:30:24,920 --> 00:30:25,920
Yeah.
673
00:30:28,241 --> 00:30:29,840
Yeah. Thank you so much.
674
00:30:31,200 --> 00:30:32,880
If you want to start with something easy,
675
00:30:32,881 --> 00:30:35,680
you can follow our Instagram,
@balletforward,
676
00:30:35,920 --> 00:30:38,920
and keep up to date
with any ongoing events,
677
00:30:38,921 --> 00:30:40,281
but thank you so much, Michael.
678
00:30:40,282 --> 00:30:41,720
- Thank you, Oya.
- Thank you.
679
00:30:41,721 --> 00:30:43,160
Thank you, everyone listening.
680
00:30:43,600 --> 00:30:45,160
(Ojibwe language) Miigwech. Thank you.
681
00:30:45,161 --> 00:30:46,280
(Ojibwe language) Miigwech.