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Monday, August 23, 2010
Sunday, August 15, 2010
Restoring Anishinaabe Culture Takes Faith by Bob Goulais
There was a time, in the relatively-near past, when Anishinaabe people knew exactly who they were. This was unquestionable.
As early as the early-1900s, we had our language. We had our systems of governance. We had our own Spirituality. We had our own way of life – from how we were born to how we died.
We had so much that was inherently Anishinaabe…
How we raised our children.
How we healed our illnesses.
What we learned and how we were taught.
How we earned our living.
What we harvested and what we ate.
How we lived our lives. How we Loved. How we laughed.
How we treated our Elders.
How we sang, created art… how we entertained and socialized with one another…
The sum of all these things is culture.
“Native Culture” isn’t just a band office program. It isn’t just our annual pow-wow. It isn’t an evening language class or even the summer pow-wow trail. It is the sum of all those things that make us uniquely Anishinaabe, including our traditional teachings, our way of life, how we talk to each other and how we pray to the Creator. Culture is our collective identity and how we see ourselves.
And, it’s sad to say, much of it has been lost to history.
But the loss of culture was not our fault. We have no reason to be ashamed. There is good reason why we lost our way.
It is a well-documented fact that Christianity was forced upon the Anishinaabe and many other First Nations across North America. Early missionaries, including that of the jesuit mission in Garden Village (later the Holy Spirit Mission) were established with the sole purpose of converting the heathen, soulless Indians into good Christians worthy of heaven. Later, the establishment of residential schools, like those in Spanish, Chapleau and Sault Ste. Marie, tore apart our families and community with the forcible removement and systemic abuse of our children. All in the name of assimilation, intolerance and the Lord Jesus Christ.
But this was done so subtly, so systematically, and so successfully, that our people have come to accept that they were Christian and that very little was done to our people as a whole. I’ve heard some survivors say they were grateful for their education at residential school and thankful that their Christian faith guided them through those tough times away from their families.
As a result, we have a whole lot of mixed-up Christians singing pow-wow and hand-drum songs, dancing their hearts out, taking Native language classes and marching for Treaty Rights.
I’m not writing this to discourage those like-minded individuals, who are working to raise their families as Anishinaabe. There are many people out there that have shed their colonial outer garments for an AIM t-shirt. They know the challenges of living a life in search of something more. Trying our hardest to give our children what was kept from us.
We try our hardest, but we don’t think Anishinaabe anymore. In reality, very few Anishinaabe people can actually speak Anishinaabemowin. Those that speak Anishinaabemowin, can think in their language… but mainly about Jesus and their shame of being Indian. Original Sin is something far more profound when you have dark skin.
We need to turn the corner on re-establishing our nationhood and re-defining our inherent, indigenous culture as Anishinaabe people.
I have said many times, we need to gradually assimilate into our own culture. This is something my friend Brian Loukes calls “acculturation”.
This begins through education. We must have the courage to transform our entire education system into a truly Anishinaabe institution.
We need to restore our language. This can only be done through language immersion programs in Anishinaabemowin – the official language of our people. Our children need to be able to think in Anishinaabemowin once again. This doesn’t mean we turn our backs on English. This is the 21st Century. We do have to be proficient in both languages.
Nor do we need to sacrifice principles of good education to find our way back to Anishinaabe culture. We still need to read and write, learn mathematics, science, geography, biology and chemistry. We can all do this in Anishinaabemowin and being mindful of our own world view. We do, however, need to be taught our own history, philosophy and way of life. We need to be educated about our Treaty and inherent rights. We need to be educated in the traditional ways of protecting the environment.
Most importantly, we need to have Faith. We need to have Faith that we, the Anishinaabeg, are as important as any other nation on this Earth. We must have Faith that our language and culture is just as valuable as any other. We have Faith in our abilities to govern ourselves and teach ourselves.
We have to give up our reliance on others, including the government. We can indeed be self-sufficient and prosperous, economically, socially and culturally.
But Faith is one of the problems. With the dominance and influence of Christianity in our communities, we won’t be addressing Faith anytime soon.
You see, the Anishinaabe people have our own Faith and spiritual way of life. For all intents and purposes, we have our own religion. Our entire society, including our language and culture, are deeply rooted in Spirituality. These are the original teachings and way of life of our ancestors, Gte Anishinaabeg. We have a society expressly dedicated to living and protecting this way of life called the Midewiwin. This beautiful society keeps many of the most profound teachings of the Anishinaabe, including our Creation Story, the philosophy of Mno-Bimaadiziwin and the Seven Grandfather Teachings. These teachings are only the tip of a very immense iceburg that is the full expanse of Anishinaabe belief, custom, Spirituality and culture. Much of it remains totally unknown to 99 per cent of Anishinaabe people.
Many Christians, Anishinaabe or not, are not willing to trust in their own inherent belief systems. The teachings of the Church are so ingrained in our society, so well instituted in our families and communities – it may never be shed in favour of traditional Anishinaabe spirituality.
Assimilation and Christianity has been so subtle, so systematic, and so successful that we no longer see that there is anything wrong. We can go about our lives, sending our kids to school. We do our best to learn about “Native Culture”, taking Ojibwe language classes and drumming and dancing on the weekend. Come Sunday, after confession, we can settle down to our nice family dinner with the confidence that we will go to heaven. Confident that St. Peter, will meet us at the Pearly Gates and welcome us with open arms.
I wonder what pow-wow weekend is like in Heaven and if Jesus is the Emcee?
As early as the early-1900s, we had our language. We had our systems of governance. We had our own Spirituality. We had our own way of life – from how we were born to how we died.
We had so much that was inherently Anishinaabe…
How we raised our children.
How we healed our illnesses.
What we learned and how we were taught.
How we earned our living.
What we harvested and what we ate.
How we lived our lives. How we Loved. How we laughed.
How we treated our Elders.
How we sang, created art… how we entertained and socialized with one another…
The sum of all these things is culture.
“Native Culture” isn’t just a band office program. It isn’t just our annual pow-wow. It isn’t an evening language class or even the summer pow-wow trail. It is the sum of all those things that make us uniquely Anishinaabe, including our traditional teachings, our way of life, how we talk to each other and how we pray to the Creator. Culture is our collective identity and how we see ourselves.
And, it’s sad to say, much of it has been lost to history.
But the loss of culture was not our fault. We have no reason to be ashamed. There is good reason why we lost our way.
It is a well-documented fact that Christianity was forced upon the Anishinaabe and many other First Nations across North America. Early missionaries, including that of the jesuit mission in Garden Village (later the Holy Spirit Mission) were established with the sole purpose of converting the heathen, soulless Indians into good Christians worthy of heaven. Later, the establishment of residential schools, like those in Spanish, Chapleau and Sault Ste. Marie, tore apart our families and community with the forcible removement and systemic abuse of our children. All in the name of assimilation, intolerance and the Lord Jesus Christ.
But this was done so subtly, so systematically, and so successfully, that our people have come to accept that they were Christian and that very little was done to our people as a whole. I’ve heard some survivors say they were grateful for their education at residential school and thankful that their Christian faith guided them through those tough times away from their families.
As a result, we have a whole lot of mixed-up Christians singing pow-wow and hand-drum songs, dancing their hearts out, taking Native language classes and marching for Treaty Rights.
I’m not writing this to discourage those like-minded individuals, who are working to raise their families as Anishinaabe. There are many people out there that have shed their colonial outer garments for an AIM t-shirt. They know the challenges of living a life in search of something more. Trying our hardest to give our children what was kept from us.
We try our hardest, but we don’t think Anishinaabe anymore. In reality, very few Anishinaabe people can actually speak Anishinaabemowin. Those that speak Anishinaabemowin, can think in their language… but mainly about Jesus and their shame of being Indian. Original Sin is something far more profound when you have dark skin.
We need to turn the corner on re-establishing our nationhood and re-defining our inherent, indigenous culture as Anishinaabe people.
I have said many times, we need to gradually assimilate into our own culture. This is something my friend Brian Loukes calls “acculturation”.
This begins through education. We must have the courage to transform our entire education system into a truly Anishinaabe institution.
We need to restore our language. This can only be done through language immersion programs in Anishinaabemowin – the official language of our people. Our children need to be able to think in Anishinaabemowin once again. This doesn’t mean we turn our backs on English. This is the 21st Century. We do have to be proficient in both languages.
Nor do we need to sacrifice principles of good education to find our way back to Anishinaabe culture. We still need to read and write, learn mathematics, science, geography, biology and chemistry. We can all do this in Anishinaabemowin and being mindful of our own world view. We do, however, need to be taught our own history, philosophy and way of life. We need to be educated about our Treaty and inherent rights. We need to be educated in the traditional ways of protecting the environment.
Most importantly, we need to have Faith. We need to have Faith that we, the Anishinaabeg, are as important as any other nation on this Earth. We must have Faith that our language and culture is just as valuable as any other. We have Faith in our abilities to govern ourselves and teach ourselves.
We have to give up our reliance on others, including the government. We can indeed be self-sufficient and prosperous, economically, socially and culturally.
But Faith is one of the problems. With the dominance and influence of Christianity in our communities, we won’t be addressing Faith anytime soon.
You see, the Anishinaabe people have our own Faith and spiritual way of life. For all intents and purposes, we have our own religion. Our entire society, including our language and culture, are deeply rooted in Spirituality. These are the original teachings and way of life of our ancestors, Gte Anishinaabeg. We have a society expressly dedicated to living and protecting this way of life called the Midewiwin. This beautiful society keeps many of the most profound teachings of the Anishinaabe, including our Creation Story, the philosophy of Mno-Bimaadiziwin and the Seven Grandfather Teachings. These teachings are only the tip of a very immense iceburg that is the full expanse of Anishinaabe belief, custom, Spirituality and culture. Much of it remains totally unknown to 99 per cent of Anishinaabe people.
Many Christians, Anishinaabe or not, are not willing to trust in their own inherent belief systems. The teachings of the Church are so ingrained in our society, so well instituted in our families and communities – it may never be shed in favour of traditional Anishinaabe spirituality.
Assimilation and Christianity has been so subtle, so systematic, and so successful that we no longer see that there is anything wrong. We can go about our lives, sending our kids to school. We do our best to learn about “Native Culture”, taking Ojibwe language classes and drumming and dancing on the weekend. Come Sunday, after confession, we can settle down to our nice family dinner with the confidence that we will go to heaven. Confident that St. Peter, will meet us at the Pearly Gates and welcome us with open arms.
I wonder what pow-wow weekend is like in Heaven and if Jesus is the Emcee?
Some reserves prosper despite Indian Act limitations
This is a great read. It offers a glimpse into another community's challenges and successes.
Our beautiful community has so much potential. We wish to see it prosper just as much as anybody, but with the help of the community. We are a community people. We are not a political people, politics got us into this, but leadership can get us out.
Our beautiful community has so much potential. We wish to see it prosper just as much as anybody, but with the help of the community. We are a community people. We are not a political people, politics got us into this, but leadership can get us out.
No padding to First Nations paycheques
By Bob Goulais
National Post
Posted: December 23, 2009
The grass is always greener on the other side. I wish my new Palm Pre ran WindowsCE and had the same apps as my old Treo Pro. I wish my hair was long and straight rather than curly. But do we really wish we could be the Chief of Peguis First Nation and make $174,230 tax free? There are many people wish they could be an Indian and have everything tax free, free education and free housing.
Sorry to dispel these contemporary stereotypes. Nothing is free in the world, it all requires hard work. Most of us don't get free housing or free money. There are very few who benefit from the right to tax exemption - they must live and work on-reserve. The majority of us, like you, pay taxes. And very few First Nations students are "sponsored". We get student loans like everyone else.
To address another contemporary stereotype -- First Nations do not make that much money.
In 2006, the average Aboriginal income in Ontario was only $26,000. The unemployment rate for First Nations people living on-reserve is 18 per cent -- three times the Ontario average.
Given these statistics, I certainly can't defend or substantiate the salary paid to the chief and council from Peguis First Nation. Perhaps they were getting bonuses based on their recent negotiated land settlement or their own source revenue. Perhaps, the chief was paid a premium because he's a professional engineer. I have no idea why the councillor is getting paid $310,000. That's is grossly excessive and actually turns my stomach.
However, having worked in First Nations politics for most of my life, I know with absolutely certainty that chiefs and councillors don't get paid that much. In fact, First Nations civil servants don't get paid anything close to what they're worth in relation to what they do for their communities.
In my experience, most chiefs make between $40,000 and $60,000.
Check any First Nation audit. These are easily obtained through a basic Freedom of Information Act request. Yes, indeed. I'm pleased to dispel another stereotype -- First Nation governments are indeed quite accountable.
Of all the levels of government, First Nations not only have to file an annual audit to the Government of Canada, they have to file inordinate numbers of reports for every program and fund they access. In fact, the Auditor General once criticized the sheer number of reports that must be filed, which averaged around 140 official financial reports, per band, each year.
First Nations have established their very own Aboriginal Financial Officer's Association, a network of financial professionals who share policies and best practices. Membership in the AFOA is quickly becoming a standard in the most accountable of First Nations band administrations. Their members of AFOA need to be commended.
However, the Auditor General has also criticized First Nations, stating that in too many cases, dollars intended for social purposes don't always make it to those in need. They were being used for administration and salaries, rather than helping the poor. Peguis First Nation, despite their recent successes, remains one of the poorest First Nations in Manitoba.
I think First Nations need to re-evaluate their priorities when it comes to financial planning. We need to merge our financial values with our societal values. We're a communal, socialist society. These dollars need to be put back into the community, not just into the pockets of the leadership.
However, we also need to measure the value of leadership and the civil service.
In my experience, wages of First Nations program managers, financial administrators and program officers are half of what is made by their counterparts in government. On average, First Nations civil servants have to do a lot more than their jobs ask. For the most part, First Nations have no executive assistants, special advisors, policy analysts or communications officers.
Sure, there may be a few First Nations leaders that make an exorbitant salary. But I estimate that less than one percent of chiefs across Canada make more than $100,000. As I stated earlier, the vast majority make between $40,000 and $60,000.
On the other hand, I would estimate that about 10 per cent make less than $40,000. There are still a few First Nations whose chief is either part-time or strictly a volunteer, paid only by meeting honoraria. Most councillors in First Nations are volunteers who only get honoraria, usually $100 to $200 per meeting, with perhaps a small monthly stipend. Travel budgets for most councils are quite low and not much of a financial incentive.
With statistics like these, why would an accountant, a lawyer, a financial planner or an MBA even consider working for their own community? What incentive does a First Nation have to bring in the best, young university graduates? Why would someone want to be chief -- one of the most stressful, unappreciated, heavily-criticized positions you can have in a small community - when they are making less than $50,000 per year? And they have to worry about getting re-elected every two years, compared to four years in mainstream politics.
And it's true. First Nations are losing their best, young minds to urban centres where they can have housing, a better salary and a more comfortable life. First Nations just can't compete.
Before we paint all First Nations with the brush of contemporary stereotypes, we also need to work towards equity for the vast majority of First Nations civil servants.
Bob Goulais
Nipissing First Nation
E-mail: info@bobgoulais.com
National Post
Posted: December 23, 2009
The grass is always greener on the other side. I wish my new Palm Pre ran WindowsCE and had the same apps as my old Treo Pro. I wish my hair was long and straight rather than curly. But do we really wish we could be the Chief of Peguis First Nation and make $174,230 tax free? There are many people wish they could be an Indian and have everything tax free, free education and free housing.
Sorry to dispel these contemporary stereotypes. Nothing is free in the world, it all requires hard work. Most of us don't get free housing or free money. There are very few who benefit from the right to tax exemption - they must live and work on-reserve. The majority of us, like you, pay taxes. And very few First Nations students are "sponsored". We get student loans like everyone else.
To address another contemporary stereotype -- First Nations do not make that much money.
In 2006, the average Aboriginal income in Ontario was only $26,000. The unemployment rate for First Nations people living on-reserve is 18 per cent -- three times the Ontario average.
Given these statistics, I certainly can't defend or substantiate the salary paid to the chief and council from Peguis First Nation. Perhaps they were getting bonuses based on their recent negotiated land settlement or their own source revenue. Perhaps, the chief was paid a premium because he's a professional engineer. I have no idea why the councillor is getting paid $310,000. That's is grossly excessive and actually turns my stomach.
However, having worked in First Nations politics for most of my life, I know with absolutely certainty that chiefs and councillors don't get paid that much. In fact, First Nations civil servants don't get paid anything close to what they're worth in relation to what they do for their communities.
In my experience, most chiefs make between $40,000 and $60,000.
Check any First Nation audit. These are easily obtained through a basic Freedom of Information Act request. Yes, indeed. I'm pleased to dispel another stereotype -- First Nation governments are indeed quite accountable.
Of all the levels of government, First Nations not only have to file an annual audit to the Government of Canada, they have to file inordinate numbers of reports for every program and fund they access. In fact, the Auditor General once criticized the sheer number of reports that must be filed, which averaged around 140 official financial reports, per band, each year.
First Nations have established their very own Aboriginal Financial Officer's Association, a network of financial professionals who share policies and best practices. Membership in the AFOA is quickly becoming a standard in the most accountable of First Nations band administrations. Their members of AFOA need to be commended.
However, the Auditor General has also criticized First Nations, stating that in too many cases, dollars intended for social purposes don't always make it to those in need. They were being used for administration and salaries, rather than helping the poor. Peguis First Nation, despite their recent successes, remains one of the poorest First Nations in Manitoba.
I think First Nations need to re-evaluate their priorities when it comes to financial planning. We need to merge our financial values with our societal values. We're a communal, socialist society. These dollars need to be put back into the community, not just into the pockets of the leadership.
However, we also need to measure the value of leadership and the civil service.
In my experience, wages of First Nations program managers, financial administrators and program officers are half of what is made by their counterparts in government. On average, First Nations civil servants have to do a lot more than their jobs ask. For the most part, First Nations have no executive assistants, special advisors, policy analysts or communications officers.
Sure, there may be a few First Nations leaders that make an exorbitant salary. But I estimate that less than one percent of chiefs across Canada make more than $100,000. As I stated earlier, the vast majority make between $40,000 and $60,000.
On the other hand, I would estimate that about 10 per cent make less than $40,000. There are still a few First Nations whose chief is either part-time or strictly a volunteer, paid only by meeting honoraria. Most councillors in First Nations are volunteers who only get honoraria, usually $100 to $200 per meeting, with perhaps a small monthly stipend. Travel budgets for most councils are quite low and not much of a financial incentive.
With statistics like these, why would an accountant, a lawyer, a financial planner or an MBA even consider working for their own community? What incentive does a First Nation have to bring in the best, young university graduates? Why would someone want to be chief -- one of the most stressful, unappreciated, heavily-criticized positions you can have in a small community - when they are making less than $50,000 per year? And they have to worry about getting re-elected every two years, compared to four years in mainstream politics.
And it's true. First Nations are losing their best, young minds to urban centres where they can have housing, a better salary and a more comfortable life. First Nations just can't compete.
Before we paint all First Nations with the brush of contemporary stereotypes, we also need to work towards equity for the vast majority of First Nations civil servants.
Bob Goulais
Nipissing First Nation
E-mail: info@bobgoulais.com
New Post-Financial Information from the June finance meeting
http://www.facebook.com/pages/The-Group-for-Accountability-and-Fairness/130530581735?v=app_2373072738
Thank you to everyone who took notes at the June financial meeting. The following is a summary of those notes.-
Facts from finance meeting in June
As of June we have $55M in the bank
Total Budget is 40$M for this year ending March 2011
45% of our money for budget comes from our bank account (general revenue account) $16M to 18M
55-18=37$or 39$M left in bank at end of March 2011
Some of which is set aside and cant be touched because of :
Collateral for loans (land purchases) and the Housing collateral fund of $10M and the credit facility of $18M = Which leaves us with approx $15 M actual free and clear cash in the bank at the end of March 2011 at the rate we spend money it wont last long
Money will start to come to us monthly August 2011 which is 1.9% gross of profits could be as high as $10M per year
plus the land leases of approx $4M which still goes into the trust fund
Also casino funding remain the same at approx $10M a year, snow contract/water charges/ sewer charges/ police and fire but is already calculated in the budget so it is not over and above
Even with the new casino agreement we will have nothing left in the bank unless we stop spending like this $24M a year on wages and benefits $18M operating budget
Thank you to everyone who took notes at the June financial meeting. The following is a summary of those notes.-
Facts from finance meeting in June
As of June we have $55M in the bank
Total Budget is 40$M for this year ending March 2011
45% of our money for budget comes from our bank account (general revenue account) $16M to 18M
55-18=37$or 39$M left in bank at end of March 2011
Some of which is set aside and cant be touched because of :
Collateral for loans (land purchases) and the Housing collateral fund of $10M and the credit facility of $18M = Which leaves us with approx $15 M actual free and clear cash in the bank at the end of March 2011 at the rate we spend money it wont last long
Money will start to come to us monthly August 2011 which is 1.9% gross of profits could be as high as $10M per year
plus the land leases of approx $4M which still goes into the trust fund
Also casino funding remain the same at approx $10M a year, snow contract/water charges/ sewer charges/ police and fire but is already calculated in the budget so it is not over and above
Even with the new casino agreement we will have nothing left in the bank unless we stop spending like this $24M a year on wages and benefits $18M operating budget
Thursday, August 5, 2010
HST REBATE FORMS
HST REBATE FORMS MAY BE DOWNLOADED FROM THE MINISTRY OF REVENUE WEBSITE. You will find the application form in PDF as well as instructions on applying for the rebate/refund. PST EXEMPTION AT POINT OF SALE RESUME SEPTEMBER 1ST, 2010, IN THE MEAN TIME CONTINUE TO KEEP YOUR RECEIPTS FOR REIMBURSEMENT.
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