ReconciliationInMotion_SteppingIntoABetterFuture_MichaelEtherington_v1

Okay. It's great to be here
with you both today.

I'm so excited for this conversation.

Welcome everyone to our discussion

with Michael Etherington,

Reconciliation in Motion:

Stepping into a Better Future.

My name is Sarah [Frase].

I'm a member of Ballet Forward.

Currently, I'm a student
with Arts Umbrella

in their Postsecondary program
here in Vancouver,

but I'm [inaudible]

and I'm a member
of Norway House Cree Nation.

I'm joined today
by a fellow Ballet Forward member.

Oya, if you'd like to introduce yourself.

Hello. My name is Oyafunke,
but I go by Oya.

I am from the US,

but I'm a Ballet Forward member,

and I currently study
at the Royal Winnipeg Ballet School.

Yeah, and we're both members
of Ballet Forward,

a group of young dancers
from across Canada

dedicated to addressing systemic issues

within the dance industry.

Talks like these are just one way
that we're getting started,

but we really have so much more planned,

and we're really excited to be here
today with you, Michael.

If you'd like to give
a little introduction.

We've had a few discussions before,

but for everyone listening,

tell us a bit about yourself.

Thank you. (Ojibwe language) Miigwech.
Very briefly...

(speaking in foreign language)

(speaking in foreign language)

I'm originally from the north

in Treaty No. 9 territory.

I'm a member of Fort Albany First Nation,

and my spirit name is (Ojibwe phrase),

which means "walks with a feather,"

and I think in nature
of the conversation as well,

which I tried to highlight

and with what I carry for myself is

to walk slowly, not walk too fast.

I think that's a reminder for all of us

on this learning journey
of reconciliation.

I look forward
to spending a bit of my time

and speaking with you both today.

Thank you. (Ojibwe language) Miigwech.

Amazing. It's great to have you.

I just wanted
to start off the conversation,

asking what is reconciliation to you,

and what are the different aspects

or levels of reconciliation

because we know
that it has so many aspects,

not just the recognition of the history

and its effects,

but also the active steps

to break down the systemic barriers

put in place by the legacy
that that history left.

To frame the conversation

is to highlight with the Truth
and Reconciliation Commission.

They had established a final report

that was published in 2015,

and prior to that,

narratives of reconciliation happened
around the 1990s

following the Oka Crisis,

which was a violent conflict

that happened with regards
to traditional burial grounds.

There was a Royal Commission established

on Aboriginal peoples

with a final report issued in 1996,

and then, subsequently,
the Ministry of Indian Affairs,

and the Minister of Indian Affairs,
Jane Stewart,

issued a statement of reconciliation,

but prior to that,

there wasn't really much narratives

because a lot of the history
was suppressed

and also too many community members
didn't have any forms

to tell their stories or experience

about the legacy of residential schools.

Following that,
there was a class action lawsuit,

the Indian Residential Schools
Settlement Agreement,

which is where the TRC was established

from under schedule.

What's important to consider,
I think, for everyone, though,

is that as this work and call to action
was moved forward,

there were 94 calls to action.

I think what's important to recognize

is a working definition

about how we move forward,

whether it's as a community-based

or as an organization.

So the TRC did have a definition

that focused predominantly
on relationships.

Within those relationships,

it has four criterias,

which are awareness of the past,

acknowledgement of the harm,

atonement for the causes

and action to change.

I utilize those as pathways

about how we move forward.

I think an important question

to frame this conversation
before I continue is

I always say "personal and professional."

Personally, I think,
is where the conversation should start

because the TRC had three central themes

when the final report was issued.

It had to focus more specific
about self-determination,

cultural revitalization

and racism and discrimination.

If you think about the legacy--

many institutions that are perpetuating,

such as the justice system,
child welfare--

they may have to deal
with things of the TRC theme

of racism, discrimination,

but both the legacy
for community members that are impacted,

cultural revitalization,

loss of language,

impacts of identity.

Murray Sinclair had four central questions

to ask about yourself

with regards to reclaim your culture,

is knowing who you are,

where you come from,

where you're going,
and what's your responsibilities

because the legacy of residential schools

and the impacts of Indigenous peoples,

Indigenous individuals,

families and communities

was to sever your connection and belonging

and to not be able
to answer those questions.

So many Indigenous families
are working through,

trying to reclaim
those aspects of who they are

and where they come from

and in the latter aspect
about self-determination.

In Canada, we have conflicting narratives

with regards to assimilation policies
of the legacy,

but also we have
inherent rights through treaties.

So, as we move forward as a country,
for many Canadians,

is that to recognize the inherent rights

and that we do work in shared prosperity

and walking a path together.

I think,

also before we segue,

is that have either of you considered
what reconciliation means to you at all?

If I ask you what does reconciliation
mean to you,

have you considered or have
an understanding for yourselves as of yet

as young leaders?

Yeah, I think, for me, reconciliation,

it's like taking all those pieces

from other conversations I've had before,

and a few key elements that really stick

is talking about establishing

but also maintaining the relationship,

so I think that's a really important part
of the way I see reconciliation.

I guess I was wondering

what are those ways
that you keep that maintenance piece

after you've established things

and once you really start
to dive into creating change

and looking into
how institutions are structured.

How do we ensure maintenance?

I think what I would highlight

is going back and referring
to the 94 calls to action.

Reason being is that there was
the Yellowhead Institute

that were doing these annual reports

monitoring the traction.

Even CBC had a website called Beyond 94.

You've seen a lot of the calls to action
lose a lot of momentum.

At the height when the 2015 report
was published,

there was increased public awareness,

but over a period of time,

the status quo started to come back

where the lack of agency or urgency

to make these changes occurred,

and then it got relegated to becoming
predominantly Indigenous narratives.

The narrative reconciliation
is not exclusive for Indigenous peoples.

It's for all Canadians,

and those calls to action

are for all of us to work together.

What I like to highlight
when you're talking about maintenance

is that awareness is one thing.

Most of these conversations
are being regulated

towards individual self-driven learning,

but I think what's important
to consider, though,

is that it does have to go forward
at an institutional level

to be sustainable,

but also not to become
just a narrative of the past.

For example, the 94 calls to action
are distinguished

into 1 to 42,

which deal with legacy

where you have the health system,

education system, the justice system,

the child welfare system,
language and culture,

which have a priority focus of legacy

that are still impacting
the quality of life

for Indigenous individuals,
families and communities today.

On the latter, institutions
who may not have inherited the legacy

are under 43 to 94,

but why I'm sharing this breakdown

when we're talking about maintaining

is that Yellowhead Institute
has identified

that most of the calls to actions
that are symbolic in nature

are being addressed,

but the ones that have to deal
with structural changes are not--

anything with data and metrics

and evaluating how we're improving.

So I think an important consideration is,

how do we move beyond awareness?

For example, the awareness
are predominantly symbolic and gesturing.

We have to consider these actionable steps

that we're dealing
with the complex of idea

that has been in effect
for thousands of years,

which is colonialism.

Thousands of years.

Now today, the narrative
reconciliation in Canada,

it's only been around for about ten years.

We as a country,
both Indigenous, non-Indigenous,

we can't lose hope

because you may feel self-defeated

if you don't see the changes
required or necessary,

but how we create that momentum

is reaching the hearts
and minds of Canadians,

both Indigenous and non-Indigenous.

That's how you deal with legacy.

That's how you create
a new path forward as a country,

is finding a new belief

and walking together and standing together

on what that belief may be.

Yeah, that's an excellent point.

Thank you for that.

Yeah, and I guess
when we talk about the history

and especially that awareness,
that acknowledgement,

how do we approach
that piece of accountability

for holding institutions accountable
for actions and systems

perpetuating racism in dance

but also not feeling stuck in the past

and really moving forward?

There will be challenges that arise.

Reason being is that

what I've seen in my experience

is that you're having a conversation

dealing with organizational culture.

With organizational culture,

it's predominantly two areas of focus,

which is the internal aspect
about how operations

and the strategic direction
of the organization may be.

For example,

if they are considerate
about moving from the awareness

to broader aspects
of institutional integrity,

there should be a strategic--
what they refer to as--

reconciliation action plans in effect

because you can evaluate

and monitor the progress and change

or maybe things
that could be approved upon,

or on the latter,

strategic realignments

to ensure that reconciliation
is a priority organization.

Where the other challenge arises, though,

is that when it's the external component--

when you're navigating
Indigenous relations

in the broader community--

do we have effective forms
of rapport building?

Usually, when programmatic initiatives
are established,

it's not involvement
in the preliminary stages.

It's usually when they're more advanced

and some initiatives already rolled out,

and then we reach out
to community and say,

"What do you think this may be?"

I think an important aspect
of consideration

is that let's go back
to our treaty relationship

about shared understanding

because that's where modes
of communications were understood,

cross-cultural communications
were built upon,

and they were adhered to
as part of a protocol

and also to the highest level
of relationship,

which is an act of diplomacy

by recognizing Indigenous nations.

If you're talking
about an institutional integrity

and, I think, for accountability
and transparency,

what do we do, though, if you experience
organizational resistance?

We are trying to improve,

but there is a reality

that racism still is impacting
relationships in our community.

I think an important consideration
for organizations

is that I always emphasize
processes of learning--

you're attaining new information
about the history,

the culture, traditions
of Indigenous peoples--

but for who is not involved
in this conversation,

which also should be a priority focus,

what if you're someone who has been part
of this generational attribute

of hearing misinformation, stereotypes,

negative views of Indigenous peoples?

You're going to start harbouring
these things internally.

So there's another conversation I feel

is that, what do we do
for the process of unlearning?

How do we support that?

When we talk
about bringing our circle together

as a Canadian society
but also to our colleagues,

those we share space with as a community,

is that we always have to have open hands

and be guided by cultural teachings.

I believe, for all of us,
Indigenous, non-Indigenous peoples,

those principles and those guides,

our teachings are rooted through the land.

That's where I guide myself
about maintaining reconciliation.

How do we navigate through those beliefs

as teachings of the land

for organizations to learn from?

In light of the organizational integrity,

Oya, I'd like to ask you,

what would that look like for you,

for organizations like NBS

and for the work
that you're doing or your studies?

Yeah. I think,

based on what I'm hearing you talk about

at an institutional level,

there's also the importance
of the representation of these people

within these institutions.

For example, I'm a member
of the Qawalangin tribe of Alaska.

Where the tribe lives,
it's way off the Aleutian Islands,

and they don't have access to dance--

to classical dance--

because they do have their own dances,

and they don't have access
to things like that training.

How would institutions such as these

improve accessibility
to people who live in those areas

or to people who live on reservations?

Also, to integrate the representation
of these cultures

and of the history of these people

in their dances

because most of classical ballet

is centred on European history.

Integrating that, but also
in a way that's respectful

to these cultures and their traditions.

On that note, I wanted to ask you,

how do big institutions like these

integrate the representation
of these cultures

or of these people into their institutions

while ensuring
that they're remaining respectful

to the traditions of these people?

I think what would be important

is kind of segueing
what you referred to in your remarks

of where you come from and reside

with regards to access and opportunity.

I think one of the fundamental challenges

that we see,

is what is our connectivity to each other

as Indigenous, non-Indigenous peoples?

I'm emphasizing

because I too come and reside
from a remote community.

I believe Sarah as well
when you said Norway,

how's your community...

Is that...

We have a geographical challenge with that

because, for example,

if you're a child of the north

and there are no programs available,

it might not be part of your perspective

to say that's something
you like to attribute

or be a part of your pathway
in your development

for opportunity,

for learning,
maybe even a potential career.

I think what's important

about going away from the politics
of this conversation

is that if we're talking
about relationships,

I think, is gathering information,

establishing meaningful protocols
and pathways

about community connections.

For many of these stories--

and you talked especially
about the integrity,

about how do you embed
culture into the practice--

is that the thematic is the fine line

between cultural appropriation

and cultural appreciation.

In past, though,

those integrity lines
were never established.

It would just be taking from cultures,

taking stories, taking experiences

without any form
of consultation engagement.

I think what's important,
though, is that--

I have a disclaimer for myself,

which I think others can use,

is I never tell stories
that are not my own.

I think for the arts, film and media

and then even in ballet,

there may be potential

where the consideration
for those stories and experiences

about how are they being captured

because I think
a cultural sensitivity element, though--

Here's the irony of that.

When we talk
about residential school experiences,

there are many community members

who've been trying
to tell their story for so long,

and no one was listening.

We have a problem

about many community members
suffering in silence,

but those are stories
that were negatively impacted,

but the ones that they consider
positive elements of the culture

are being exploited

because those are things
that people want to experience.

I think what's important

is that if we're going to have
these conversations to move forward,

is meeting both parties
of where they're currently at.

If you're dealing with a community
who's dealing with hurt

and some challenges,

maybe it's not appropriate
to develop those partnerships,

but if there are some that are ready...

I think the element
that's attributed for this too

is that there's a necessary step
of healing in this conversation

because through healing,

that's how you build these bridges
amongst peoples,

amongst the Indigenous,
non-Indigenous peoples.

These organizations can ask yourselves,

what appropriate mechanisms,
protocols and pathways

and avenues have we established

to maintain cultural sensitivity,

cultural awareness

and also, how do we move forward
to being sensitive

and about how we're navigating
our path forward?

Yeah, and I think it can be such a barrier

when you don't see your own stories
or your own history

being represented in things such as dance.

That itself can create a disconnect

from wanting to connect
with classical ballet

or contemporary
and anything in that stream,

but I think embracing the intersections

between that historical essence

and modern-day cultural influences

as we keep moving things forward

is so important to consider,

especially with what you were saying about

it's not necessarily unique to dance,

and there are so many other streams

that we can learn from as well.

Yep.

In Cree, there's a word,
we would say (Cree phrase),

which means "right on."

(Cree phrase)

I love that.

I guess coming from the perspective
of a non-Indigenous person

connecting to these issues,

just to look at it
from another perspective,

what do you say
to someone or an organization

who outwardly is not against
the process of reconciliation

but maybe lacks that knowledge

or the connection
to feel that true responsibility

and understand the importance
of the role that they're playing in this?

The way I first considered,
though, is that in Canada,

when I mentioned the 94 calls to action,

Call to Action 94 was intended

to update the oath of citizenship

to recognize Aboriginal treaty rights.

Just to give you a bit
of background of terminologies,

Aboriginal and Indigenous
are predominantly interchangeable

in Canada

because there is a branch of law
called Aboriginal law

under Section 35.

If you want to research on your own time,

Indigenous peoples advocated

what was called
the Constitutional Express in the 1980s

because the government of Canada

didn't want to recognize
Aboriginal treaties.

They want to fulfill assimilation,

but through direct
political action mobilization,

it went to Ottawa, to New York,

it went to London, England,

and then the government
then reconsidered its position

to recognize and enshrine
under Section 25/35,

which is where Aboriginal treaty rights.

Then how that ties in, though,

is that now Canadians today,

as we move forward to 94 calls to action,

have the oath of citizenship
that recognized,

so there's a concept that I do promote:

It's a duty to learn.

It is your duty as a Canadian
and your responsibility.

What happens for many,

they wait for change to come.

If you were dealing
with institutions that are lapsing

is that if you look at some
of the challenges,

there's an unfortunate date
that occurred 2021

with the unmarked graves in Canada.

When that was established

and more recognized,

the ground-penetrating radar
across Canada

reviewing sites of residential schools
and the cemeteries,

call to action number 80 was addressed

in two weeks of that,

from May 2021 to June 2021,

which was a National Day
for Truth and Reconciliation.

That was already called for 2015.

It took six years,

and then the stories of our ancestors

and the land speaking to us,
like I mentioned earlier.

If you want to refer to Canadians

as kind of markers to attribute

in your learning as a duty,

I have four criterias,

which is historical literacy--

reason being, we still deal
with denialism in our country.

You can give people the truth
of the experiences and stories,

but because their internal resistance

to what they've been told

will be challenging
what they've been presented with.

So historical literacy
is where accountability is to say,

"These are the facts
of what occurred, of history

and our experiences of our people."

The other aspect, though, I think,

if we talk about culture,

building bridges
and learning from each other--

that's contextual understanding.

When you want to build your skill set,

historical literacy,
contextual understanding,

but the last area I want to focus
is the professional

because this could be
for students, professionals.

But as a professional and as a Canadian,

my path to reconciliation,
and many others,

does not end between nine to five,

but for some, it does.

They think it's associated
to the workplace,

but for us, we carry these stories home,

and it's part of our day-to-day.

But for professionals, though,

is to promote culturally-informed
and trauma-informed in their practices,

so those integrated things
are tools and ways

that you can advance
your own personal journey

in learning forward
of what reconciliation means.

Yeah. It's so easy to be afraid
of the vastness of the whole issue itself.

It's great what you're mentioning
and excellent to keep in mind

and help everyone stay connected

and feeling unified

because this isn't a singular issue.

No.

Yeah, I think that's especially important

among, yes, the professionals,
but also the students

because, for example,
I've had people tell me,

"That happened a long time ago,"

but the history is still there
within all of these people

whose ancestors lived through that,

so it's still...

The process of reconciliation
still needs to happen today,

even though it was in "the past" per se.

What I think is important
to build upon your point, Sarah and Oya,

is that always humanize
the conversation of reconciliation.

If you look at the impacts

about how Indigenous peoples
have been negatively viewed,

there is a natural symptom of this,

which is they refer to as "dehumanization"

and "depersonalization."

The challenge that we have
with denialism is you downplay,

you deny,

and then also to just downgrade,

which occurred.

If we look at these impacts
about dehumanization,

that's why you had
some of these narratives

in Canada,

such as missing murdered
Indigenous women in Canada,

where there wasn't much traction happening

to address the changes

that are impacting Indigenous women
across the country into spirit.

What that barrier is, though,

is that if you try to build bridges,

if you're dealing with racism
and discrimination

and then also just this disparity
of not viewing each other as equals,

is that, how do you reach
hearts and minds?

One of the things, I think,
is an important tool kit,

not just for professionals

but for you as young leaders...

I'm going to share with you
a personal story

that occurred to me of us

when I spoke at a school,

and this is a grade-three student.

I was speaking,
sharing about reconciliation

for just a teacher's event
in Toronto at the East End.

I finished my talk.

Children sat there, and when I finished,

all the parents and teachers
got up to thank me.

There was about 40-50
of these kids sitting there,

and I asked them,
"Do you have anything to share?"

and they all raised their hands,
"Me, me, me, me, me."

I asked this one child,

"Do you have anything to share?"

and this is what this child
that stood up and said,

I'm going to quote--
I quote it every time.

He goes, "Michael,
interesting presentation.

Very interesting."

I said, "Thank you.
Do you have anything to share?"

This child said,

"I have one thing to ask you, Michael.

When are our parents and teachers
going to catch up to us?"

and was stern about it, sat down.

I asked third grade, and they went,

"I'm in grade three."

That never left me.

Reason being
is that the parents were invested,

but the quality of care, it was a moment,

but for whatever reason,

these young students,

something reached their hearts

that made them all want
the state to learn more.

When you look at yourself,

you are a bridge--

they call this the river of life,

to think about our considerations

and to advance your skillships
and all students

under NBS and the Ballet Forward,
across this institution--

is that, how do we honour our ancestors,
our stories of the past?

We are doing our work here today,

but the ripple effect
that we have an agency for

are those that are yet to come,

which are what you call your past,
present and future generations,

and we are part of that thread.

So I'm doing my part.

My call to action
for those that are listening is,

what are they going
to be doing for their part?

Always be mindful
that you create a ripple effect

for those that you meet day-to-day,

and then also to those
that you may have yet to meet.

So always honour your ancestors,

pay respects to who you see today

and be mindful of your steps

that you're leaving for the path forward
to the next generations.

Yeah, that's an incredible story.

I think just that child's awareness

really is such a sign
of progress in this area

that someone so young
can have that awareness

of the steps that need to be taken

and where the gaps are, I guess.

Just to finish it off, I wanted to ask,

I know reconciliation
is pretty much a never-ending process,

but what does success

in terms of reconciliation
look like to you?

I like the remarks that Sarah said
about maintenance,

and I'll answer that through treaties.

When I said "the river of life,"

there is a treaty phrase they say,

"As long as the sun shines,

the grass grows and rivers flow,

these relationships
will always be ongoing."

This is the agreement between Indigenous,
non-Indigenous peoples.

They did something interesting
in the past.

They used to exchange gifts every year,

and they had also in this area,

they held the Silver Covenant Chain,

and they had these wampum belts,

these exchanges with the Haudenosaunee

where they would renew
their commitments to each other.

I think for that,

with the treaties in Canada,

you have rights,
obligations, responsibilities,

and those always teach you

what our rights
and responsibilities are to each other.

So we have to find form.

I would say, with regards
to how I envision this,

is toning down back to our core teachings

of land and people,
people and environment,

all my relations,

and knowing what our rights,
obligations and responsibilities are

to each other.

With that being said, I thank you both,

and great success
in your career and your studies.

Both Sarah and Oya, thank you very much.

In Cree, we would say kinanâskomitin,

so thank you.

- (Oya) Thank you.
- (Sarah) Thank you very much, Michael.

Thank you.

I hope that everyone was able
to learn something

with this conversation,

and I hope that there is something

that everyone took with them from this

that they're able to share
in their community

or that they're able
to tell their fellow peers

or other people
within their social groups.

Yeah.

Yeah. Thank you so much.

If you want to start with something easy,

you can follow our Instagram,
@balletforward,

and keep up to date
with any ongoing events.

But thank you so much, Michael.

- Thank you, Oya.
- Thank you.

Thank you, everyone listening.

(Ojibwe language) Miigwech. Thank you.

(Ojibwe language) Miigwech.