The Ojibwa Circle sheds light on where that strength has come from. That the people of Hollow Water have been able to draw from their culture to begin to heal the unhealthiest in their community says much for their strength and endurance in conditions that would have tested the mightiest of us. The section talks about how contact with and colonization by Europeans upset the balance of First Nations across Canada, and no less the Ojibwa people who came to be known as Hollow Water First Nation. In its discussion of p'madziwin, this section shows the Ojibwa people as having distinct views on what a healthy, balanced life was. It is also clear that certain acts were consistently viewed as unacceptable and those who contravened met with swift and harsh sanctions. The Ojibwa Circle notes that sex was both recognized and integrated into an Ojibwa child's healthy upbringing. If offers insight into a world view which is so very different from that of the larger society that it is puzzling, if not totally confusing, to the members of that larger society who come in contact with it. To understand what is happening in Hollow Water one must understand the physical, mental, spiritual, and emotional - the cultural - context of it. All beings are connected to all other beings, to what will come and to what went before. The purpose of this collection is to explore the Hollow Water experience to see the community in the context of its culture and of Canadian society as a whole to hear what others have to say about them, and what they have to say about themselves. ![]() While others are moving towards healing, Hollow Water is seen by many, including the Royal Commission on Aboriginal Peoples, as succeeding.īut is Hollow Water as unique as some are making it out to be? Are they being placed on a pedestal by Aboriginal people, governments, and other Canadians? If so, is Hollow Water being placed under a microscope of public attention that no community could hope to survive? When the inevitable cracks in the public's perception of their perfection become evident, will they fall from grace while the public searches for another hero, another icon, to replace it? It has begun to heal itself from a degree of unhealthiness that is all too familiar to Aboriginal people in Canada. Over the past few years, the small community of Hollow Water has become one such icon for Aboriginal people. Somehow the public has been denied its hero.Īboriginal people are looking for heroes - something, or someone to show that they have done them proud, so the world at large will see that they, too, have the best. Never mind that he or she has “had a bad day” but is still one of the best. Public blame for a poor performance is placed on his or her shoulders, forgetting all past achievements or future potential. The individual has disappointed the crowd. If not, the fall from grace is rapid and resounding. If the public's expectations are met, the hero is adored. There are always one or two individuals or teams who seize public attention and are placed on the lofty pedestal of adoration. We have only to watch the Olympic games and what precedes them to see this happen. It seems, however, that we can only grasp one or two heroes at a time. We hunger for heroes, for icons who can mobilize public energy, act as beacons, and show us just how good we are or how much we can achieve as human beings. The circle at the top represents the Ojibwa people the circle to the right represents the Offenders the circle on the bottom represents the Victims and the circle to the left represents the Hollow Water process. The diagram above is of four circles that overlap to show the connections between the different groups that the circles represent and they visually symbolize how they are all linked together. Community Holistic Circle Healing: the process - a model.Healing based in a different way of knowing.CHCH Approach - differs from western systems.Community Holistic Circle Healing (CHCH). ![]() Part Three: Healing - treatment of victims. ![]() Effects of psychological trauma on victims in Hollow Water.Effects of victimization on individuals.Part Two: effects of victimization - psychological trauma.Sexual assault and traumatization in an Ojibwa community.Treatment of sexual offenders: current approaches with non-Aboriginals and their relevance for Aboriginal offenders.Incest taboos, and the effects of imposed cultural change.Christianity and the Indian residential schools.Assimilation (many eras, many policies, one goal).Other male relatives: the lesser avoidance relatives.Service Standards for Transfer Payment Programs.Memorial Grant Program for First Responders.Child Sexual Exploitation on the Internet.Preclearance in Canada and the United States.
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