(January 24, 2020)
Discovering notes scribbled in my eclectic cursive
on note pads used to take notes for class assignments
some with no dates to suggest when they were written
For some reason I decided to save them
when I tore out other pages for recycling
Today, I’ll type them while I watch it snow
on top of icy sidewalks
left by last night’s freezing rain
The following is from one of my darker days …
I know without a doubt
my life on earth is running out
a liberating thought
that sparks a memory of what you taught
live as if this is the only time you have –
love, laugh, see and share the beauty
and call out injustice
because it matters
for those you leave behind
Notes on the side of the page –
“clean water for healthy communities WWF (n.d.)”
Perhaps it inspired the following disconnected thoughts …
Ah dear child
did you choose to be born in a time & place
where your odds of survival
were low & the likelihood of
Did you choose to be born
These thoughts must have contributed to what followed…
Listening to the strident call of a blue jay
& chitter of chickadees in the distance
as I greet another grey dreary day
in the muted morning light
I find myself wondering.
What right do I have
to moments of peace & joy
when so many others are suffering?
It makes me question
if we really have a choice
about when and where we’re born
Did children choose
to be born in a time & place
where the odds of survival
were low & the likelihood of suffering extreme?
Did others risk heart & soul
to be born with blinding privilege
imprisoned in a gated community
relying on servants with practical skills
to provide all of life’s necessities?
I don’t’s have any answers for others
but I suspect that I did have a choice
and chose to be born where & when I was
into a liminal space in between
cultures, religions, and changing social statuses,
on the cusp of two astrological signs
(Pisces & Aquarius)
curious to understand the world
through others’ eyes
to open my heart and my mind
and share both the suffering & beauty I found
Sometimes the windego spirit
that travels the world gains ground
capturing good souls near it
hopefully a momentary weakness found
I watch with growing sadness and concern
as some trusted friends succumb
and uncharacteristically begin to turn
becoming angry and unkind…
(February 1, 2020)
Watching the exchange between a squirrel and crow yesterday morning…
The squirrel was sitting on a willow branch munching away at something.
Suddenly a crow spied the squirrel and landed on the branch not too far away.
The crow leaned toward the squirrel, chattering loudly.
The squirrel just kept eating.
After a minute or two the crow hopped over the squirrel and landed on the other side of the branch to continue its scolding chatter.
The squirrel never even looked up.
She just kept eating.
The crow finally grew bored and flew away, and the squirrel scampered away and climbed up to the top of the tree.
Long ago, my daughter taught me that keeping one’s focus on wonder and joy can transform the world around us in profound and unexpected ways.
It’s a lesson I am trying to apply as I arise each morning to grade student papers, prepare class lectures, and shovel snow.
(February 17, 2020)
As I greet the morning,
Looking at the blanket of new-fallen snow,
I find myself wondering.
How many children have a safe place to go
in the world today?
I remember my safe place as a child
It wasn’t my home where violence could erupt
unprovoked at any moment
It wasn’t out playing with neighborhood kids
They were rough and cruel bullies
It was nature that provided solace
and a sense of safety
As a parent who struggled to work and care
I realize I don’t know if my daughter
had safe places as a child anywhere
It’s a question I plan to ask her
when she returns from her trip to Mexico
This morning I don’t need to wonder
if any place is safe now for children
as those in power do nothing to protect the earth
from corporate plunder and destruction
No child is safe from the folly and scourge of wars and ecocide,
not even those in gated communities
I doubt those in power or those who compete to lead
ever ponder the most important responsibility they carry –
Figuring out how to inspire those whom they aim to govern
to work together to create truly safe places for all children
Despite my best efforts to ensure a safe place for my grandchildren
their safety and that of future generations
is inextricably connected to the health of the earth
and all of our relations
This is the third installment of old posts. Revisiting the post about my third grade experiences made me realize how funny memories can be. It’s as if certain events stand out, disconnected from the chronological order of what went before and after. In the process of revisiting them, connections may sometimes appear.
The connection of The Fool’s Prayer to this week’s older post is clear. In some ways, I consciously chose to be somewhat of a jester when I presented serious information about the legacy of historical trauma carried by First Nations/Native American/Indigenous Peoples. After deciding to repost this account, I wondered about the chronology of last week’s post. Did I convince my mother to come talk to my third grade class about her Ojibwe heritage before or after we shared our our poetry selections? I’m not sure if I will ever know for sure which came first or whether it would have made any difference.
I definitely inherited the legacy of historical trauma, though, from my mother and both of her parents. The shame my mother carried because of her heritage saddened me deeply. It made me want to prove that we were just as smart and gifted as others, more for her sake than for mine. Despite my many self-doubts, my mother’s shame continued to inspire me to keep trying to overcome obstacles, to make her proud. I’m not sure if she ever really knew what I did in my career, but she did tell me at one point that I was “the one bright star” in her life. That’s a heavy responsibility to carry and I’m not sure I did it very well…
Years ago, I was asked to be a keynote speaker for a conference sponsored by the Bureau of Indian Affairs (BIA). The audience would be BIA and tribal social services staff from the U.S., primarily from the Great Lakes and Western states. The speaker’s fee they offered me was offensively large in relation to the $30,000 annual budget my tribe (the Sokaogon Chippewa Community) received to address the needs of children and families living on the reservation, or in the case of child welfare, throughout the state and country. The truth is I don’t like speaking in public, so I typically look for diplomatic reasons to decline invitations. In this case, I listed some conditions that I hoped would be reasons for the BIA to withdraw the offer. First, I told the BIA administrator that I would be willing to speak if they paid my travel expenses and per diem for meals and lodging. Second, I asked them to create a special contract to award the speaker fees to my tribe to fund flexible services for children and families. To my surprise, the BIA administrator agreed, so I signed the contract.
As the date of the conference neared, I was given additional directions about what I would need to speak about. The newest fad in federal bureaucracies was the management video – FISH – that emerged from the extraordinarily successful approaches used by the Seattle fish market. Staff at the market were encouraged by management to entertain and connect with their customers — the video link I watched showed staff throwing fish to each other over the heads of the customers or singing about the unique virtues of different kinds of fish. It was a very funny video and on some levels emphasized the fact that work should be fun and one’s clients or customers should be the focus of a worker’s attention in public and private service industries.
Photo Credit: lakesidelodge.co.za
Yet as I reflected on how to interweave the message of “FISH” into a presentation for tribal staff, the prospect became daunting.
2. Make their day,
3. Be there, and
4. Choose your attitude.
I was extremely uncomfortable with the audacity of telling staff whose client loads were over 100 that the way to survive overwhelming responsibilities with inadequate resources, bureaucratic inertia, and racism from surrounding communities was really up to them. All it would take to improve their jobs was their willingness to change their attitudes. Needless to say, I decided I had to not only explain the FISH model, but also critique it from a Native American perspective. And really, I was volunteering my time. The only constraints I felt were to provide useful information to the audience and not embarrass my tribe.
The day of the training, I put on my funny fish-print jumper. At least my appearance would entertain the audience of more than 100 people. Presenters were introduced by the director of the sponsoring Regional BIA Office in a unique themed way — she threw cloth fish our way for us to catch before we were introduced. (Yes, amazingly, I caught mine.)
The opening remarks were delayed by technical difficulties. But then, I was next up. I decided to use old technology – transparencies – so there was no need to wait for computers and video projectors. I began my presentation, “Of Fish and Families,” by diplomatically discussing the FISH Principles. But I couldn’t ignore the need to explain that the implied goal of the FISH model was to increase corporate profits by maintaining the existing customer base, attracting new customers, selling more products, and decreasing staff turnover. (I could see the Regional BIA Office Director seated in the front row begin to frown, but I kept going.)
I explained that it would be nice if tribal social services could increase funding in this way, but that isn’t how tribal social services work – really this only works for for-profit prisons. The goals of tribal governments are profoundly different: preserving sovereignty; protecting people, land and resources; maintaining social order; and preserving culture. Tribal services “customers” are not buying a special treat or even a necessity. They are neglected or abused children, struggling families and individuals, and foster or adoptive families. The job of tribal staff is to help clients obtain the services and supports they need to heal and become self-sufficient, and healing the community ultimately means working yourself out of a job. (An even deeper frown)
So how do the FISH principles fit with the attributes of successful human service programs? Based on a national study of programs that demonstrated success in improving people’s lives, there are some things that may be helpful for tribes to consider. Some of these principles reflect what we can learn from FISH, highlighted in blue on the list, but some are unique to non-profit services.
Successful human service programs:
Are comprehensive, flexible, responsive, and persevering;
See children in the context of their families;
Deal with families as parts of neighborhoods and communities;
Have a long-term, preventive orientation, a clear mission, and continue to evolve over time;
Are well managed by competent individuals with clearly identifiable skills;
Are staffed by people who are trained and supported to provide high-quality, responsive services; and
Operate in settings that encourage practitioners to build strong relationships based on mutual trust and respect.” (Lisbeth B. Schorr, 1998. Common purpose: Strengthening families and neighborhoods to rebuild America, pp. 5-10)
How do these attributes and principles fit within the context of tribal sovereignty? (An even deeper frown and arms are crossed)
The problem with policies and programs developed to serve general populations is that they are too often decontextualized and ahistorical. They fail to incorporate a recognition that power, history and culture matter. The external forces tribes deal with make innovation challenging: unequal power relationships between tribes and federal policy makers and funders; the imposition of Euro-American values and ideologies; Federal laws that limit tribal sovereignty (e.g., Public Law 280 and the Adoption and Safe Families Act); Euro-American institutions, organizational structures, and practice approaches; and legacies of colonial oppression. The reality we all face is more than responding to urgent contemporary issues. Many of the challenges tribal people experience now have roots in historical legacies of unresolved trauma.
As a speaker, I always look for ways to involve the audience. In this case, I had decided to experiment by using something I had observed in a workshop conducted with service providers and community members on an Ojibwe reservation. I asked for volunteers to help me illustrate how unresolved grief and loss are passed on from generation to generation. The audience came alive and many hands were raised. I only needed five, so I tried to pick people of different ages in different places around the large room. (The Regional BIA Office Director used this opportunity to get up and walk to the back of the room, where she remained standing for the rest of the session, arms crossed, with an openly angry expression by now.)
We “sculpted” the weight of oppression for each succeeding generation, as illustrated in the following figure. For each historical era, the audience was asked to shout out the historical events that occurred for their tribe. The volunteers lined up, all facing the same side wall, each representing one historical era.
Contact Era: massive death mostly due to disease, displacement, land loss, massacres, missionary efforts to “civilize” Native Americans
Conflict/Domination Era: massive death due to disease, warfare deaths, removal of children to boarding schools, displacement, land loss, customs outlawed
Assimilation Era: land loss, tribes placed on reservations, U.S. Congress assumed plenary power over tribes, removal of children to boarding schools, more customs outlawed
Integration Era: Corporate form imposed on tribal governments, children forced to attend off-reservation public schools, termination of some tribes, relocation of families from reservations to urban areas, states granted jurisdictional powers over civil issues (e.g., child welfare)
Self-Determination/Self-Governance Era: limited sovereignty returned for tribal administration, justice systems, health and social services, child welfare
(The Five Generations Exercise, Recovery Foundation, 1999, High Risk Kids Workshop Manual, p. 27.)
For the first era, the time of early contact (1500s-1770s), many spoke of massive death, massacres, and land loss. When it was time to move on, the representative of the first era leaned forward and placed her hands on the shoulders of the next generation, symbolizing the weight of unresolved grief from so many losses that would be carried on the shoulders of the next generation. Again, the audience called out the events for tribes during the era of conflict and colonial domination.
As each era was covered, the generational representative would lean on the shoulders of the next in line. By the time we reached the present day representative, he was struggling to stand with the weight of the past on his shoulders. Then, it was time for a change. The present day representative was asked to turn around and face the history. The weight was still there, resting on his shoulders, but our physical bodies are better able to deal with the weight if we are facing it, and so are our emotions.
By acknowledging our history, we can bear it. We can understand how the legacy of loss and unresolved grief has affected our families and communities and begin the process of healing. Thank raises a crucial question.
What can we do knowing that our work to help people and communities heal will still remain challenging?
I suspected that my next topic would be the final straw for the Regional BIA Office Director. I shared the story of the starfish. The topic was FISH after all, and we needed to lighten the mood. The starfish story reminds people that whatever they do to improve things does make a difference, no matter how insignificant it may seem.
I ended by tying it all back to simple ways to apply the messages of FISH in our work.
“Our jobs may sometimes seem impossible or futile given the number of children and families who need help and the seriousness and complexity of the challenges families face. However, we can remember the story of the starfish. We can choose to do what is in our power – we can be there with people even if we don’t have all of the resources we would like to offer them. When we see others doing what they can, we can offer encouragement, like the young man in the story of the starfish. We can join them, and help organize others to help. We can choose our attitude and remember that it is no small accomplishment to improve the quality of the day with simple kindness.”
The audience was gracious and applauded loudly. Most waited to talk with me afterwards, and many wanted to know more about the sculpting exercise – tribal elders, leaders, service staff, and BIA administrators were all eager to share it with others. They told me the presentation touched them deeply because they had an opportunity to glimpse larger historical forces that continue to make their lives and jobs so challenging.
It’s no surprise that the Regional BIA Office Director was not among those who were excited. I was never asked to speak again at a BIA conference. Yet in the end, I am glad I made the decision to accept the engagement. My tribe did have a little extra funding to provide services, I had a chance to see a Rocky Mountain city during forest fire season, and I had an opportunity to meet many inspiring people. Oh, and it was the only chance I had to wear my funny fish-print jumper. My daughter has inherited it, and now she will have a story to go with it.
This is the second installment of sharing older posts while I focus on surviving the beginning of a new semester. It deals with the beginning journey of discovering a philosophy of education.
Sometimes important life lessons are painful. We may learn what we don’t want to be when we grow up. As someone who never entertained being a college professor, I learned a most valuable lesson as a young child about the difference between being an educator who encourages excellence and critical thinking rather than one who serves as an agent of normalization and social control.
I have had the honor of working with students who saw the world through many different lenses. Some were smarter, some kinder, some were better thinkers and writers, and many traveled further or overcame challenges I couldn’t even imagine. It was and still is my intention to encourage others to discover and express their gifts.
I might not have realized the importance of this approach without experiencing a third-grade teacher who did quite the opposite. She led me down a path of critical reflection at an early age and I have learned to be deeply grateful for that lesson.
Third grade. Our assignment was to find a poem we could memorize and recite to the class. I grew up in a working class home with few books: my mother’s text about practical nursing and her high school English text, Adventures in American Literature, and my father’s set of Popular Mechanics, the poor man’s version of an encyclopedia. Given the limited choices, I read through my mother’s English literature text and selected the poem that had the most meaning to me, “The Fool’s Prayer.”
The Fool’s Prayer
Edward Rowland Sill (1841-1887)
The royal feast was done; the King
Sought some new sport to banish care,
And to his jester cried: “Sir Fool,
Kneel now, and make for us a prayer!”
The jester doffed his cap and bells,
And stood the mocking court before;
They could not see the bitter smile
Behind the painted grin he wore.
He bowed his head, and bent his knee
Upon the Monarch’s silken stool;
His pleading voice arose: “O Lord,
Be merciful to me, a fool!
“No pity, Lord, could change the heart
From red with wrong to white as wool;
The rod must heal the sin: but Lord,
Be merciful to me, a fool!
“‘Tis not by guilt the onward sweep
Of truth and right, O Lord, we stay;
‘Tis by our follies that so long
We hold the earth from heaven away.
“These clumsy feet, still in the mire,
Go crushing blossoms without end;
The hard, well-meaning hands we thrust
Among the heart-strings of a friend.
“The ill-timed truth we might have kept –
Who knows how sharp it pierced and stung?
The word we had not sense to say –
Who knows how grandly it had rung?
“Our faults no tenderness should ask,
The chastening stripes must cleanse them all;
But for our blunders – oh in shame
Before the eyes of heaven we fall.
“Earth bears no balsam for mistakes;
Men crown the knave, and scourge the tool
That did his will; but ‘Thou, O Lord,
Be merciful to me, a fool!”
The room was hushed: In silence rose the
The King, and sought his gardens cool,
And walked apart, and murmured low,
“Be merciful to me, a fool!”
(H.S. Schweikert, R. B. Inglis, & J. Gehlmann, Eds., 1936, pp. 670-671)
Presentation day was one of nervous anticipation for me. I was excited to share what I thought was an important message with my classmates. But my anxiety grew as I sat through the recitation of nursery rhymes and “Twinkle-twinkle little star.” “Oops,” I thought, “Maybe I made a mistake, but it’s too late now.” When my turn came, I walked to the front of the class and began. I don’t remember how my peers reacted as I recited the poem, probably with exaggerated drama, nor could I see my teacher’s expression. She was seated at her desk behind me. All I remember is from that day forward, my teacher treated me as if I were a leper. The first time I talked to a classmate seated next to me after my performance, the teacher singled me out in front of the class.
“You may not need to listen to what I’m talking about, but the rest of the class does. From now on when we are discussing reading, your job is to stand by the side blackboard and draw.”
Perhaps it was meant as a punishment, but it didn’t seem to be a marker of shame to my peers so I was okay with it. And I really didn’t mind being freed from the prison of a desk as the teacher droned on and on, talking at us. I was free to daydream and create. I was free to ponder the message of the jester. Perhaps my role in life was to let kings and teachers know that they were as human as those over whom they exercised sovereignty. Yet unlike the jester, I couldn’t wear a painted grin. I was born with a face that couldn’t mask feelings, and I didn’t have the playfulness and self-assurance necessary to be a clown. So instead, I became quiet. I learned not to appear too smart – to avoid drawing any attention to myself. But it was too late. I had already learned that those of us who are not kings cannot remain silent forever. If we don’t find effective ways to rein-in kings, things will never change.
Jester Logo by Lesley-Lycanthropy, Jester Logo by Lesley-Lycanthropy on deviantART
Life has granted me many more chances to test out ways to share information that feels important. Perhaps others I have encountered on my journey found the ideas timely and helpful. Like the jester, though, my responsibility is merely to share what flows through me in the moment through words, silences, and actions. I may never know whether anyone is listening. That is as it should be for the messages belong to anyone who is paying attention and understands the meaning in their own way…
The curse of being born between cultures is to always enter each new setting to discover the enduring discomfort of being an outsider. Finally, I have learned to be grateful for the freedom that role confers, even though my spirit longs to connect with people as easily as it does with dragonflies, birds, trees, and bumblebees bending flowers as they feed.
I feel the imminent danger we all face, yet I remember a saying from Lao Tzu that seems to be true to me – “the way to do is to be.”
I have no answers for others, but decades ago I was blessed by the example of Sister Lorita, my college adviser and botany professor. She humbly endured being mocked by many of her privileged students. One day, she shared her secret with me.
“It doesn’t matter what people think of me if they learn to see the wonder of life in a blade of grass.”
Every morning and most evenings, I sit outside on my little porch looking toward the western sky. I observe and listen to the nature around me – both “natural” and human. Some of what I see and hear touches my heart with wonder, while other sights and sounds weigh heavy on my spirit. Both inspire me to honestly reflect on the things I do that add to the threats for all life. And I try to do better. But it’s hard to do it alone.
Still, I try to do better. I plant and tend gardens, spend time with my daughter and grandchildren when their busy schedules allow, and teach part time. I try to raise the awareness of my grandchildren and the students I work with in gentle ways, creating a space for them to learn to be present and inquisitive, to question what they have learned in the past, and to think critically about what they encounter in the present.
It’s impossible for me to know if anything I say or do will make a positive difference in their lives, but teaching by example has made a difference in mine. It’s helped me learn to live with fewer and fewer immutable answers and many more questions which I may never be able to answer with certainty.
There are so many things I would like to write about but the truth is, I don’t have time. I am too busy doing something I have always loved to do. Solving puzzles.
It’s a trait that helped me survive jobs in overly politicized competitive bureaucracies. When I worked for state government, it involved mediating conflict in creative, unexpected ways. Like designing a solution for an outdated funding formula for county programs that was overly dependent on ever-shifting demographic data. When working for an inter-tribal agency, it meant figuring out how to exert tribal sovereignty over exploitive university researchers or state administrators who used divide and conquer tactics to create competition among tribes in order to limit funding for necessary services. In academia, it meant learning how to teach the most unpopular courses in ways that engaged students and provided information that would be helpful in a future I might not see.
Figuring out how to keep experimenting with more effective ways to teach research this semester is keeping me busy. Some days, it takes a lot of discipline to sit at my computer all day and into wee morning hours redesigning assignments or grading student papers with comments intended to both encourage and educate.
Interestingly though, doing other types of puzzles helps me transition between different topics, research methodologies, and styles of communicating. I am grateful for free online card games, or the digital jigsaw puzzles I can create with my own photos. (I doubt that the one posted below would be interesting, though.)
Solving cryptograms before I fall asleep helps me let go of any other puzzles that might otherwise keep me awake.
There are puzzles I don’t like to solve, though, that have to do with technology. Sadly, I have to rely on technicians or time. This week, I was locked out of WordPress. Fortunately that challenge was addressed by someone last evening. I don’t need to know who or how or why. I am just grateful that others find it interesting to solve technological puzzles.
All of this is meant as an explanation for my very infrequent visits to blogs these days, including mine. I want to let you know that I value what you all share and will return again as soon as I can. In the meantime, I send my best wishes to all.
In case anyone is interested, I have typed the cryptogram quotes below:
“One must learn by doing the thing, for though you think you know it, you have no certainty until you try.” (Aristotle)
“The surest sign that intelligent life exists elsewhere in the universe is that it has never tried to contact us.” (Bill Paterson)
“I am enough of an artist to draw freely upon my imagination. Knowledge is limited. Imagination encircles the world.” (Albert Einstein)
“Love is a medicine for the sickness of the world; a prescription often given, rarely taken.” (Karl Menninger)
… I was working as the deputy director of health and human services for an inter-tribal agency. It was not an easy job for many reasons, primarily because of the enduring legacy of colonialism that continued to impose dominant cultural paradigms on tribal communities and use divide and conquer tactics to foment conflicts between “traditional” and “progressive” tribal factions. Resolving conflict was a central part of my job, and it often put me in the middle of powerful competing interests. At a particularly challenging time, I needed to travel with one of my staff to a conference on worldwide healing for Indigenous people held in Edmonton, Alberta. The conference helped me realize I was not alone. Rediscovering the candle on my bookcase reminded me of the conference’s closing ceremony.
More than one thousand of us, representing many cultures and nations, stood in a circle within a large auditorium holding hands. Then, one elder walked to the center. She explained that the closing ceremony was intended to remind us that we were not alone. Because we were in a government building, we couldn’t use candles (fire ordinances prevented it), so flashlights would have to do. And then, the lights in the room went out as her flashlight went on in the center of the circle. She signaled to the four directions, highlighting one person from each of the four directions to walk to the center – first the east, then the south, the west, and the north. The representatives were all given a flashlight. As they touched their darkened lights to the elders “candle,” their flashlights were turned on. They were instructed to carry their light to the four directions and light other candles in their part of the circle. The elder explained that it would not be easy to keep the candle fires burning, but if the light went out, people could always return to the center to light them once again…
The rain I asked for hasn’t come yet but perhaps it will if I keep my focus on weaving life and light into the course despite the technological challenges I will most likely encounter …
Taking a moment to greet the morning
despite a never-ending list of tasks
Queenie awakened as always
to South Pacific songs
as the mini-blinds were opened
so he could view the sunny southeast vista
Pinto trotted around the block
in the cooler air seemingly unaware
of the flock of Canadian Geese
breakfasting in the park we passed
A moment more of reflection
watching the moon set
and geese flying overhead in flight formation
listening to the music of crickets chirping
sure signs of the coming fall
presaged by the rising Ricing Moon – Manoominike-giizis
earlier this week that gave me a chance
to compare my new camera
with the iphone I often use these days
mainly for convenience
The rising moon inspired me
to learn more about wildrice – Manoomin
and begin editing my book manuscript again
before I immerse myself in preparing
the course I will be teaching soon
trying perhaps unsuccessfully to balance
the ever-present tasks that need doing
before the first frosts come