L. W. Jourdain

2. Cultural Competence • A session that examines information for cultural competence training to prepare social workers who practice with Indigenous peoples. L. W. Jourdain

3. Subject Matters • 1. Historical Impacts. • 2. Culture definition, Cultural change and Outcomes. • 3. Cultural Predominance and Cultural Congruence. • 4. Cultural Competence, Cultural Safety and Humility. • 5. Anishinaabe Social Organization and Systems. • 6. Concluding comments.

4. The Purpose • The purpose for this session is to examine information that needs to be considered when practicing child welfare with Indigenous children, parents, families and communities. There is a presumption underlying child welfare that Indigenous people do not have the resources to take care of their own children. The customary structures and systems are putting children at risk. The Indigenous communities are culturally and socially deprived and are incapable of assuring safety and security of children. The approach is aggressive, abrasive, legalistic and the authoritarian application of a child welfare regime that has been proven to be inappropriate and ineffective. L. W. Jourdain disagrees with these presumptions and advances a different model and approach.

5. A different Model and Approach • L. W. Jourdain advances a different model and approach. The old presumptions about Indigenous children, parents, families and communities need to be challenged and confronted. There needs to be continued and consistent education (E3) that challenges hard-held assumptions about Indigenous peoples. The history, archeological, anthropological and social studies and social work courses have provided inaccurate information. The research about Indigenous populations is skewed and has failed the very subjects of the study from any benefit. • RATHER: The Indigenous society is organized, the social structure and systems are healthy and defined and the culture is blossoming. The child welfare system needs to adjust to this change and refrain from the deprivation model of practice (deficit modality).

6. A different Model and Approach • What does this mean? • It simply means that the child welfare system needs to realize that we are the system. There is no other “child welfare system”. We are it! The change comes from us- there is no hero that will appear and effect change. • That means we need to educate our selves about the possibility that the Indigenous community may have something to contribute. That the resulting increase of children in care maybe due to good intentions that are applied wrongly. The attitudes need to altered, minds need to change and paradigms need to shift. The child welfare apparatus is changing and moving towards cultural competence and congruence. How does the child welfare system facilitate this movement when it comes to Indigenous children, parents and communities.

7. Historical Impacts • Colonization and colonialism. • Indian reserve system. • Law and legal apparatus. • Residential Schools. • Indian Day Schools. • Public Schools. • Child Welfare. • Modern Impacts: flooding • relocation • deforestation • contamination • dispossession • control environment

8. Jourdain Quad “E” Historic Model • 1. Exploration. • 2. Exploitation. • 3. Expropriation. • 4. Emergence. • Results: • Rapid Social Change • Psychosocial Impasse • Social Apathy • Social Agression

9. Definition • Culture refers to the shared symbols and their meanings prevailing in a society or any part of a society. These symbols and their meanings include ideas about facts, ideas about desired goals, and ideas about how people should and should not act. • Culture is the medium through which the human species solves the questions of existence, as these are perceived by the members of the culture. • The lifestyle and life ways of a people (moment in time and space) and its for the living.

10. Components and Complexes • Components have the tendency to have and invoke meaning in the members of a culture. They include such things as: customs, values, beliefs, and norms • Complexes have the tendency to be more complex and combine cultural components into an integrated cultural system. These include such things as: subcultures, social and cultural positions • Both cultural components and cultural complexes begin to describe the systems that function in a culture and define the cultural resources needed to have a vital and vigorous cultural system

11. Cultural Change • Innovation • Diffusion • Cultural Loss • Acculturation • Genocide • Directed and Purposeful change. • Reactions- withdrawal • isolation • indifference • stoicism • syncretism

12. Cultural Competence Continuum 4 1 • 2 • 5 • 3 • 6 • Destructiveness Incapacity Blindness Precompetence Basic Advanced • Destructive to culture • Cultural Genocide • Dehumanization • Subhumunization • Superiority • Power Differentials • Lack capacity • Remains Biased • Racial Superiority • Paternalistic • Supremacy • Agents of Oppression • Discriminatory • Unbiased • Universal • Ethnocentric • Ignore Cultural Strength • Encourage Assimilation • Cultural Deprivation Model • Recognizes the weakness • Experiments • Needs Assessments • Board/Committee • Services & Civil Rights • “False Sense” • “Tokenism” • Assimilated people • Acceptance • Self assessment • Dynamics of difference • Expansion • Adaptations • Unbiased Employees • Decision Making • High Esteem • Conducts Research • Develops New Approaches • Specialists • Advocates • Improve Relationships • Author: T. Cross

13. Anishinaabe Social Organization and Structure • Anishinaabe Clans • The Four Cardinal Council, besides creating the Ordinal Clans, Roles and Responsibilities, established and confirmed Ancillary Laws: • Clan Structure and Systems • Sub Clan Structure and Systems • Clan Rules • Family • Adoption

14. 1. Bifurcate merging system; • 2. Classificatory system; • 3. Descriptive system; • 4. Four (4-B) boundary system.

15. Psychospiritual Development Theory • Customary Life Stages and Life Span Processes

16. Four Anishinaabe Healing Lodges, L.W. Jourdain, 2008

17. Anishinaabe Healing Stages and Case Management Steps: similarities • L.W. Jourdain, 2008

18. Cultural Predominance • It is necessary for you to know that Cultural Predominance clarifies that it is possible to change health and social service delivery and that the transmission of cultural understanding is possible. It further asserts that it is not plausible for the Anishinaabeg to totally separate or divorce from their culture. You should understand that culture does not only influence conscious values but personal assumptions about the way things are, behavior and life (Bimatiziwin). Culture determines behavior, creates the worldview and generates relentless loyalty. • Cultural predominance explains two cultural embodiments. First, it helps you understand that cultural impulses are innate in Anishinaabe people regardless of Bimatiziwin experiences. Second, it asserts that cultural specific services should be the priority over contemporary health and social services. It is often mistakenly assumed that the needs of Anishinaabe populations can be met by merely adding on circumscribed cultural enhancements from the client’s culture to an existing contemporary service system but the basic assumptions remain unchanged.

19. Cultural Competence • Cultural competence is a set of congruent behaviors, attitudes and policies that come together in a system, agency or profession and enable that system, agency or profession to work effectively with cultural systems and approaches in cultural settings and adapt to cultural determinants. It enables you to recognize and understand that culture influences the helping relationship and that you need to adjust your attitudes, behaviors and ideas about Anishinaabe people and their culture. In order for you to better understand the process of becoming more culturally competent, it is useful for you to think of the possible ways to respond to cultural determinants. Cultural determinants are those ques that indicate to an Anishinaabe person how to behave and respond in a culturally responsive manner.

20. Jourdain’s Enculturation Framework • Cultural Congruence • A spiritual process that leads to internalization of culture. • Cultural Safety • Professional performance outcome. Indigenous service consumers experience the dignity of their culture without fear or indignation. • Cultural Competence • A physical process marked by changes in policy, program and structure. • Cultural Commotion • An emotional process that something is indeed different. • Cultural Humility • Professional performance outcome. Self-reflection to understand personal and systemic biases. • Cultural Cognizance • A mental process that something appears to be different

21. ONDESIWIN