Pilot Project for Floating Detox & Treatment Centre for Homeless Peoples

Now…this all came about when I, Lawrence R. Twain reached out to another suffering alcoholic who was in the same position I was at one time, in my past. At that time, I was drinking, and because of drinking I became lost within myself. As a result of reaching out to another alcoholic, I became aware of myself, and found answers that would lead me to a life of principles.

As an individual, Spiritual Gifts were given to me by the Great Mystery. I brought forward the Wisdom Wheel to the general public as a result of listening to the teachings of our Clan Mothers, Clan Pipe Carriers and Clan Elders. The Wisdom Wheel puts into motion our Traditional Programs based on the following definition:

Our Wisdom Wheel represents spirituality and is located outside the Circle. The Cross within the Circle that puts our Wisdom Wheel into motion represents Jesus Christ, the Great Mystery’s only begotten son, sent to mankind by the Great Mystery. Within the Circle is the foundation of principles and help any other race of people who chooses to honor the Wisdom Wheel teachings. The Great Mystery provides an organizational structure for the Native peoples, describing the way to lead a life of principles.

Our Wisdom Wheel produces our Traditional Purification Lodges and our Traditional Purification Circles. Within these lodges and circles, the teachings are non-political; there is no cross talk. When a person leaves the doorway of the Lodge/Circle, he/she may take his/her experience in the lodge or circle but not that of anyone else’s experience. Personal experiences are shared then; there is cross talk, which produces the organizational structure to address concerns that affect us.

The Wisdom Wheel is here to help us to help the animal people, the tree people, the water people, the winged people and the stone people. This is how the Native people share their Native philosophy based on the teachings of the Wisdom Wheel.

The outline of our proposal is based on the teachings of our Wisdom Wheel, our organizational structure to address any constitutional subject that our corporation comes in contact with. The specific subjects we address are:

This Traditional Support System produces our Traditional Employee Assistance After Care Programs to be put into place “by the people; for the people.”

Our organization is committed to enhancing the competitiveness of small and medium-sized businesses in Canada with our proposal. We continue to develop and reach out through our organization’s resources and committed members. “The People” produce export and trading activities with our organizational structure’s prerequisites to educate people.

Our Wisdom Wheel is our organizational structure to create employment opportunities and produce an economically sound format to deal constructively with the production, distribution and consumption of MotherEarth’s natural resources and the management of income and expenditure. The following are our natural resources:

Original Peoples Work Fair Principles and Traditions, through cooperation in the Spirit, builds life skills and, as a separate spiritual entity, supports a wide range of innovation-related activities based on our Wisdom Wheel. Our Wisdom Wheel, which fosters community development in a practical sense, will also provide for the greater part of society the benefits of the Wisdom Wheel to science. It makes changes by introducing something new to others. Native people, the Original people who have been living on Turtle Island since the birth of mankind have practiced it.

Traditional-based technological innovation, Traditional-based applied research and development of all our natural resources, Traditional-based commercialization of research activities and other Traditional-based Native initiatives that encourage small and medium-sized enterprises, and entrepreneurship development or “Traditional-based Economic Growth” comes through making changes by introducing something new, through suggestion.

“Suggestion” proposes to offer for consideration a person’s idea, to devise a plan of intent, a statement to accompany the idea and form a plan of action by producing “Group Conscience”. Through suggestions based on the Wisdom Wheel, Original Peoples Work Fair produces ongoing spiritual friendships and partnerships.

We wish to form partnerships with our community-based ideas as “Traditional-based ideas” and share this with other agencies and organizations.

Original Peoples Work Fair offers a wide range of Traditional-based organizational formats based on the Wisdom Wheel and will address all the following Traditional-based activities which are all spiritually related, to produce ongoing friendships and partnerships:

♦ Economic Development (addressing the production, distribution, and consumption of MotherEarth’s natural resources)

♦ A variety of Traditional Teachings/Healing Methods based on our Wisdom Wheel

♦ Enriched business initiatives which produce ongoing educational programs with our Wisdom Wheel

♦ Services to the general public from people who have experienced alcoholism, drug abuse and homelessness

♦ Work experience for Canada’s youth (Elders pass along their experience in the areas of business/economic development)

♦ Development of Traditional-based tourist destination facilities (cabins with wood-burning stoves; snow shoeing; horseback riding on the trails; group camping by the water)

♦ Creating a broad-based Canada-wide cooperative for tourism and marketing; job creation initiatives with our Wisdom Wheel

Also used are the 151 Rules and Tribal Laws of the Eastern Algonquin, as they will produce our ongoing workshops and consultation meetings to address the concerns of this proposal. (See attached)

With our community-based Business Development Plan, Original Peoples Work Fair presents teachings of our Traditional Clan Mothers, Traditional Elders and Traditional Pipe Carrier to let the whole world know that our Native philosophy is still very much alive, as always. Our Clan Mothers, Clan Elders and Clan Pipe Carriers have been, since the beginning of the human race, the teachers of good living and methods of creating respect for one another. This is even more evident today, since this proposal has come about as a result of their experiences in their lives, to keep the spirituality alive!

The Great Mystery has provided the following words of wisdom to the Red People to share with the Black, Yellow and White People. These words produce Truth, Love and Peace for one another. These words of wisdom sets our Wisdom Wheel into motion to help those who are homeless and those who are at risk of becoming homeless, as well as those suffering from alcoholism and drug abuse.

The little “I” is used because it represents being a humble human being to honor and respect the dot on the lower case “I”, which indicates infinity, where all life comes from and which the Great Mystery provides.

The Wisdom Wheel seen outside the Circle is our organizational structure. The words put the following proposal in motion to create ongoing friendships and partnerships with all First Nations (all peoples, excluding no one), all levels of government, and non-profit and profit-making organizations.

With these words of wisdom as our guide, Original Peoples Work Fair will work with agencies and organizations as a group of people who address all constitutional subjects by group conscience (gut feeling). The Higher Consciousness, or the Great Mystery, the ultimate authority, governs our group conscience. To connect with God, we need to open our conscious and subconscious mind to a Higher Consciousness, one that is available to each of us. This, in turn, produces consensus to work hand in hand with you, as a separate spiritual entity.

What is the Mythological Philosophy of Love, Truth and Peace? Mythological Philosophy is an ancient conception of earth connection based on Love, Truth, and Peace within. Mythological Philosophy states that every entity is part of an interrelated energy of wholeness: One Body, One Heart, One Mind, One Spirit, and One Law. Myth is the creativity. Logic is the true form. Philosophy is earth law.

Mythological Philosophy has no separation. The earth is the Mother. All life emerges from her and returns to her. Mythological Philosophy fosters family relationships. When Natives say, "all my relations”, they mean all the elements: plants, animals, birds, fish, crawling creatures, and human beings. Therefore, humankind has no dominion over other earth beings.

Since Mythological Philosophy is Earth Connection based on Love, Truth and Peace, and all life forms have a responsibility that demands self-respect, then Mythological Philosophy is the practice of interrelationships of all earth inhabitants. Thus, the axiom, “All My Relations.” “All My Relations” means being endowed with Love, Truth and Peace as a legacy.

Since the beginning of time each culture responded to the magnetic attraction exerted by earth harmony. People and creature beings settled in specific places where earth harmony was most compatible and comfortable to their nature and growth.

Ancient people followed their instinctive yearning by giving over to the mysterious energy that attracted them. The call this energy “The Great Mystery”. They responded to this attraction intuitively, emotionally, mentally and physically. As races developed, they discovered energy sites upon which they built their special places called sanctuaries because they were energy vortexes. These sites formed a grid that linked all beings into wholeness and induced their gifts to flow unhindered throughout their world.

Among the Aborigines of the Americas, the Council Rings, the Sacred Hoops, the Medicine Wheels, the Sacred Places and the Medicine Clans were expressions of earth harmony that guided their everyday practices of life.

Mythological Philosophy is the Clan System of Sovereignty that provides the family image of wholeness from which there is no separation. The holistic family protectors are:

· MotherEarth who provides survival for all earth families each one of whom is responsible for the reproduction of life seven generations into the future.

Mythological Philosophy inculcates the dreams for learning about survival. This process lays the foundation of survival for every earth species. Therefore, Mythological Philosophy defines, regulates and refines the sovereignty of the Clan System to maintain everlasting purity for all living entities for time eternal.

Original Peoples Work Fair Principles and Traditions’ Traditional Floating Detox & Treatment Centre produces and constitutes economic development for those who are homeless and are at risk of becoming homeless, based on the teachings of the Wisdom Wheel.

1. Homes for the Homeless: two houses are required, one for men, one for women. Cost includes all furnishings.

2. A Traditional Craft Shop produces Traditional Hand-made crafts and produces revenue.

3. A Dry Club is run by former practising drunks, former practising drug addicts and former psychiatric patients.

5. A Soup Kitchen is needed in North Bay for homeless people and those at risk of becoming homeless.

6. A Food Bank for the homeless in our community, as well as for those at risk of becoming homeless

Our Wisdom Wheel produces and incorporates innovative effective educational phases for our Floating Detox & Treatment Centre for homeless individuals and families and those at risk of becoming homeless.

This segment provides detailed estimated start-up and operating costs of our Floating Detox & Treatment Centre to serve the homeless people and those who are at risk of becoming homeless in our community:

Our Wisdom Wheel formulates and cultivates economic development. This is a definable approach to producing our estimated costs, for our knowledge of natural/physical phenomena and ordered arrangement of facts known under classes or heads (Family Heads) deals with the production of MotherEarth’s natural resources, and the management of state proceeds and expenditures. Human beings are but one of our natural resources.

Original Peoples Work Fair Principles and Traditions seeks your support in establishing a homeless shelter in North Bay, Ontario, Canada. This shelter would serve the North Bay area including Callander, Powassan, Corbeil, and Sturgeon Falls.

The primary aim of the Shelter is to assist homeless people and those at risk of becoming homeless in obtaining their basic needs of food, shelter and safety. It is also our goal to encourage and enhance the physical, spiritual, emotional and intellectual development of clients.

According to provincial statistics, 1.3 million children go hungry every day, so many local individuals and families will benefit from our services. We propose that a Dry Club, a Soup Kitchen and a Craft Shop be the beginning of providing services to the homeless in our community.

Human Resources Development Canada, Gezhtoojig, Sudbury and community agencies and organizations have recognized the importance of a program such as ours.

The total cost of the smaller project, the Dry Club, Soup Kitchen and Craft Shop is $434 372.50.

The total cost of the two homes for the men and women’s shelters plus start-up costs is $1 097 532.50.

Original Peoples Work Fair Principles and Traditions has requested a wage subsidy from Metis Nation of Ontario Training Initiatives, North Bay for the Coordinator Assistant position, Shelter Enhancement Program funding from Canada Mortgage and Housing Corporation, and start-up and operating funds from Nipissing East Community Opportunities for the Dry Club, Soup Kitchen and Craft Shop.

Original Peoples Work Fair is governed by our Clan Mothers, Clan Elders and Clan Pipe Carriers and comprises a working Truth and Executive Council from the local area representing concerned citizens. The President/Coordinator has been working toward this goal for more than nine years and a lot of hard work in researching the need for this project, attracting support and creating this proposal has been put forth to make his vision a reality.

Overseers are Ken Noble, Coordinator, Gezhtoojig, Sudbury, ON; Bob Gray, Facilitator for the Lands for the Province of Ontario, and Dan Roveda, Area Manager of Human Resources Development Canada, North Bay. The Council meets weekly and overseers meet with Original Peoples Work Fair every three weeks. A Policies and Procedures Manual has been developed and is added to as an ongoing activity and as concerns are presented to Council.

The need for a North Bay Community Homeless Shelter is supported by local research and facts.

First, according to reports from government, the children who must go hungry every day in Ontario are set up for a lifetime of poverty by their poor beginnings.

The average age of the homeless individual is 34 years. Many though, are women and children. These are people caught up in the Social Service Trap or the Welfare Cycle. Lack of affordable housing and inadequate financial support makes it extremely difficult for them to pay for shelter, food and clothing. Thus, lack of self-care and vulnerability to illnesses makes completing training or holding a job virtually impossible.

In addition to testimonial evidence (case scenarios can be found on page ___)and our community questionnaire, the need for added services for the homeless and those at risk of becoming homeless has been identified by a number of social agency personnel in the area, including the North Bay Food Bank and the Ontario Provincial Police. Letters of support can be found on page ___.

Since there is not a Homeless Shelter/Drop-In centre in the immediate area which provides basic needs and recovery alternatives, this proposal is timely and your help at this time is vital.

The following is taken from “Homelessness in Nipissing District, One Step Forward” a report completed by the North Bay and Area Social Planning Council, February 2000. We have included this to present the need in Nipissing District.

“...only a few people living literally on the street, but many others in intolerable and vulnerable conditions. The report found that ‘there are a lot of people having trouble surviving. They are frustrated and at the same time resigned to a situation they see no way out of. Of those surveyed, one third (30%) reported that they had actually been homeless.’ There are simply not enough low-cost, safe and clean rental units to accommodate those living below the poverty line in Nipissing District. People are sacrificing food, telephone, clothes and hydro in order to keep any kind of roof over their heads.”

“There is an estimated 1 900 (April 1999) persons in Nipissing receiving benefits.”

“In October 1999 there were 844 applicants on waiting lists for subsidized housing in areas of the District where social housing exists.”

“The current support services and housing for this population is already inadequate to meet needs.”

“For parts of the District - most notable North Bay - rents have already increased by approximately 1.5 times the inflation rate (1989-1998), and there is already a high percentage of tenants already paying more than 30% of income on rent.”

“Federal government changes to Employment Insurance eligibility have made it more difficult for workers to access benefits; especially those with seasonal part-time job.”

“According to Statistics Canada, 16.8% of households in the District have income levels under $20 000 and there is a 12.74% incidence of Low Income.”

“Despite commitments from both levels of government, the number of children living in poverty in Ontario has increased from 11% in 1989 to 20.3% in 1996.” “The increase in child poverty in Ontario is the highest in Canada.

“In Nipissing District, an alarming number of children are being exposed to living in crisis shelters as well as unsuitable permanent accommodations. An increase in school meal programs and an increase in attempted suicides in the 10 to 14 year age groups are further indications that children in the District are vulnerable and at risk.”

“Revisions and changes to government policies and legislation have made it more difficult to locate affordable housing and access resources and services.”

“The supply of subsidized housing units in this district does not meet the demand.”

“Services that assist and help the homeless have been reduced. Some services in the District have had funding reductions or cuts while others have been forced to close.”

“The ‘voiceless’ in the District have been unable to air their concerns without a leading advocate. A representative would advocate for changes to government policies and legislation, research and review legality of issues, form partnerships to work on finding solutions to homelessness in this District, and keep the community informed about changes.”

“Recommendations to Overcome the Barriers: Goal 1 - Increase the availability of appropriate and affordable housing especially for those who have none, or are on the fringe of losing their housing”

A) Affordable Housing: Convert government-built homes into available, affordable housing; Identify/convert/build subsidized housing in the District with relaxed regulations, shared accommodation and a secure environment”

“Provide Ontario Works recipients with jobs to renovate or build affordable housing units. Such work can help to improve skills, increase self-esteem and provide ownership of a project.”

“B) Specific Strategies for High-Risk Sub-Groups: Cater to the special needs of youth, seniors, mentally ill and the poor. Inexpensive services are needed that provide safety, counselling, renovations, life skills supports and information sharing. Services can be provided at a low cost by volunteers, or trades people on apprenticeship or in college.”

“Create hostels that provide youths with accommodation on the basis that they have a job or attend school”

“C) Leadership and Coordination: Integrate different funding sectors to work together to support a common goal. (Ie. Native urban aboriginal funding integrated with non-native community funding)”

“Provide the public with a ‘one-stop’ resource centre to access housing resources.”

“D) Education and Advocacy: Encourage the public to regard housing as a Human Right and to consider lack of appropriate and affordable housing as a community issue.”

“Summary: A full 30% of the surveyed population ‘have actually been homeless, with 24% expressing a fear that they may soon become homeless.’ (Face of Homelessness in Nipissing District, p.8)

The Homelessness Project provides shelter, food, clothing, safety and access to recovery tools in a Traditional Family Clan atmosphere with the hope of enhancing and enriching the lives of homeless individuals and families. It is our goal to provide 24 hours a day, seven days a week, 365 days a year support and counselling in life skills, social skills, drug addiction and alcoholism, and education/training/employment in a safe and comfortable living environment, to assist people in becoming productive members of our society once again, and to relieve the economic toll on society.

Traditional Community Purification Circles and Lodges are accessible to clients for their recovery and healing. The Wisdom Wheel is our organizational format. Teachings from the Traditional Clan Pipe Carriers, Traditional Clan Elders and Traditional Clan Mothers serve to assist clients with life issues.

The goal of the Pilot Project for Floating Detox & Treatment Centre for Homeless Peoples is to: (Details following the list)

1. Provide services to homeless people; those having no place to live and no financial support; those living on the street.

2. Provide services to the poor, those at risk of becoming homeless; those in receipt of government assistance who are stressed from loss of job or health; who may live with friends or relatives.

4. Provide a community-based Food Bank for the benefit of needy members of the community.

5. Provide and offer a job readiness program for the benefit of needy persons suffering from the illness of alcoholism and all other life-threatening or debilitating illnesses and to offer 24-hour support with a Dry Club.

Original Peoples Work Fair Principles and Traditions’ Pilot Project for Floating Detox & Treatment Centre for Homeless Peoples provides 20 beds (10 male/10 female), including space for babies and children, in two homes with laundry and shower facilities.

Three meals per day and snacks is provided to clients. Temporary shelter in a warm and supportive environment is available at all times. Personal needs are provided for. Attendant staff, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier assist clients in accessing permanent affordable housing, community resources, Community Purification Circles, and Community Purification Lodges as well as education and awareness programs to inform clients of available services in the community.

Length of stay varies from one day/night up to three months. Considering the closure of the North Bay Psychiatric Hospital, there may be permanent residents. Safety and confidentiality are assured. Services are offered to homeless people living on the street who have no financial support. Homes will be open and staffed 24 hours a day, seven days a week, 365 days a year.

A total of 18 employees plus volunteers provide services. Traditional Clan Mothers, Traditional Clan Elders and Traditional Clan Pipe Carrier oversee all activities. Traditional medicine teachings come from them.

Referrals to medical doctor or hospital are made if necessary. Homes are wheelchair accessible. Counselling is available from experienced recovery partners, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier. There is a reading from “Cherokee Feast of Days”, a daily meditation book, and a Smudge Ceremony at breakfast. A bag lunch with beverage is given to client when departing, if required or requested.

Community Purification Circles and Lodges are available in-house and are an option for clients. Advocacy and referrals to government agencies for financial assistance, when needed are provided. Also, assistance in the search for permanent and affordable housing are offered. Personal care is taught to those who require such a service, in a kind and gentle manner. There are referrals to treatment facilities, if requested. Daily chores are performed by clients; an opportunity for clients to learn responsibility and concern for others.

Transportation to access medical care, meetings, family health needs, outside services, Traditional Ceremonies, and lodges is provided by Transportation Coordinator/Driver and volunteers. All services are performed in a supportive, caring, Traditional family atmosphere, to enhance feelings of self-esteem.

Original Peoples Work Fair Principles and Traditions’ Pilot Project for Floating Detox & Treatment Centre for Homeless Peoples welcomes and provide services to the poor ( those at risk of becoming homeless). Meals are available in the Soup Kitchen, free of charge. Food for the individual or family is available in the food bank. Temporary shelter is provided as a respite for family/friends. Washers and dryers may be used, free of charge to ease the financial burden on the client.

Attendant staff, Traditional Clan Mothers, Traditional Clan Elders and Traditional Clan Pipe Carrier assist clients in accessing permanent affordable shelter, community resources, Community Purification Circles and Community Purification Lodges as well as education and awareness of support available from other agencies and organizations in the community. Length of stay is minimal. The goal is to meet the basic needs of food, shelter, safety and love in order to relieve the burden of stress on the client and family/friends and to assist the client in re-building his/her life.

Staff advocate for clients and meet with government ministries, if requested. Part-time jobs are sought by clients to obtain extra income. Education and training will improve employability. Assistance is provided in completing necessary forms for housing and prescription subsidies as needed. Referrals to transportation services in the community are made, to relieve financial and emotional burden. There are Traditional Stress Workshops for those clients who wish to participate. Counselling is available from experienced recovery partners, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier.

A meditation reading from “Cherokee Feast of Days” is read at breakfast along with a Smudge Ceremony and the day is closed with the Serenity Prayer.

Transportation is available for family health needs, meetings out of the area and outside services.

A re-assessment is completed monthly and at three-month intervals, to possibly extend stay. Responsibility is taught through daily chores.

Original Peoples Work Fair Principles and Traditions’ Pilot Project for Floating Detox & Treatment Centre for Homeless Peoples operates a Soup Kitchen every day from 12:00 noon to 1:30 PM. Soup and sandwiches; coffee, tea, milk or juice is served.

A part-time volunteer assistant with excellent people skills and experience in the kitchen is required for preparation and clean-up. The part-time assistant will be required to work 21 hours per week or three hours per day.

Visitors and businessmen and women who are financially stable are charged $2.00 for lunch. A donation jar is present for those who can afford to pay and wish to do so. Presently, there is not a Soup Kitchen available in North Bay. We have learned that weekends and holidays are the times when this service is needed most.

Original Peoples Work Fair Principles and Traditions’ Pilot Project for Floating Detox & Treatment Centre for Homeless Peoples offers a Food Bank to those in need. Healthy balanced nutrition is available. The Food Bank operates on a Points System, according to need and number of family members. The Food Bank will be open seven days per week, 24 hours per day, 365 days a year. Name and Social Insurance Number are requested from clients for identification purposes only. Client files are kept confidential and stored in a locked file cabinet. Coffee is offered free of charge to patrons.

Original Peoples Work Fair Principles and Traditions’ Pilot Project for Floating Detox & Treatment Centre for Homeless Peoples provides services and programs to those suffering from alcoholism and drug addiction who wish to recover their lives.

A Dry Club is established so that 24-hour support is available for those who require it. One attendant will be required for each eight-hour shift (three shifts per day), preferably a self-admitted recovering alcoholic or drug addict.

Meals, snacks and beverages are available at an affordable cost. The Dry Club acts as a social venue for those in recovery. Minimal rent is charged to groups for daily or weekly meetings and pots of coffee/tea are sold to groups, if requested.

The Food Bank and Soup Kitchen is housed in the Dry Club. The Dry Club is open for business seven days a week, 24 hours a day, 365 days a year. Weekend entertainment is scheduled, such as dancing, bingo, dinners and games. Fund raising specifically for the Dry Club is ongoing, with sale of Nevada Break-Open Tickets, Raffles and Draws, etc. Recovering people helping recovering people to access recovery tools is one of the major goals of Original Peoples Work Fair Principles and Traditions’ Pilot Project.

Clients/patrons have the opportunity to access workshops, grief groups, 12-Step recovery meetings, Community Purification Circles, Community Purification Lodges and alcohol/drug awareness as well as love and acceptance in a warm and supportive environment. Attendant staff, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier assist clients in accessing recovery tools and Traditional teachings besides knowledge of available resources in the North Bay community.

Original Peoples Work Fair Principles and Traditions’ Pilot Project for Floating Detox & Treatment Centre for Homeless Peoples believes that job readiness programs benefit the needy and support these clients in becoming productive members of society again.

First, basic life skills are taught by attendant staff, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Pipe Carrier. Clients discover their individual talents and skills. Every effort is made to match skills and talents with available jobs in the area.

Clients learn how to create effective resumes and cover letters, perform a job search and follow up on job leads. Workshops regarding interviews and presentations are available. Career counselling is a benefit those who are starting over. The Project offers basic computer and Internet training. Income opportunities, through our organization will be available for some.

Recovery maintenance is a priority. Original Peoples Work Fair Principles and Traditions practices our Employee Assistance After Care Program within the Truth and Executive Council, as staff need to maintain their Peace, Love and Truth, too.

Referrals are made for education and employment, as necessary and when appropriate. Assistance will be available to clients seven days a week, 24 hours a day, 365 days a year, in a relaxed home-like setting.

Report of the Feasibility Study for the Original Peoples Work Fair Principles and Traditions Project

For fifteen (15) years, Lawrence Twain of Bear Island has been promoting a vision for an alternative to current welfare, unemployment and healing based upon the principles and traditions of original peoples, yet inclusive of other cultures. This promotional campaign finally developed into a project to develop a program of healing services and resources. These encompassed such activities as after care, healing circles and possibly, a healing lodge. Other supporters were recruited and formed into a steering group named The Truth and Executive Council.

During the spring and summer of 1998, a contract for a study to determine the feasibility for such a project was negotiated and funded jointly by Gezhtoojig Employment and Training and the Aboriginal Labour Force Development Circle. The firm of Creative Development Unlimited was contracted to conduct the study in collaboration with the members of the Truth and Executive Council for the project. What follows is the report of that study.

To determine the nature of a program for healing services within the North Bay/Nipissing area, the financial resources to operate the program and potential funding services.

1. To ascertain the needs and prospective resources within the North Bay/Nipissing area for which healing services are needed or which might support them.

2. To assist the steering group to develop a strategic plan based upon the needs ascertained. The plan is to incorporate budget projections.

3. To develop funding proposals based upon the strategic plan and explore funding sources.

The approach undertaken for the study was that of action research, whereby the consultant worked in collaboration with the Truth and Executive Council, which both assisted in gathering data and formulating and executing the plans which resulted. In this way, the Original Peoples Work Fair Principles and Traditions Project was informed by the data gathered and gained in the capacities to develop and conduct the project activities.

1. Of the 14 (fourteen) key people and 11 agencies contacted, support for the project was expressed by 15 with providing letters of support. As mentioned earlier in this report, a member of existing substance abuse agencies declined support for fear of competing for diminishing government funding.

2. The overwhelming response from these existing agencies, was that they would have to follow guidelines. None of these guidelines specify aboriginal-specific approaches or programs.

1. Fifty-one (51) of the prospective sources of funding were found to be appropriate and relevant to the aims and activities of the project. One of these, the United Church Healing Fund, seemed best suited to the next developmental stage of the project, both because of its terms of reference and its decision making time frame (IE. Submission by September 15^th and decision during October).

2. As a natural follow-up, the Aboriginal Healing Foundation (established by the Federal Government) was perceived to be the primary source for the start-up phases of the project.

3. The Ford Foundation, Audrey Hellyer Foundation, Masonic Foundation of Ontario and the Murray and Ruth Miskin Family Charitable Foundation were selected as the other most likely sources for the follow-up phases, or as alternatives to the primary choices.

4. The Ministry of Agriculture and Food was dropped as a prospective source once the horseback riding component of the project was eliminated.

5. During the progress of the study the project prospective was refined, including an up-dating of the budget projections.

6. Two (2) additional funding sources have been developed by individual Truth and Executive Council members:

a) A local contractor has committed a portion of each contract in support of the project.

b) One Council member has written a book based upon domestic abuse and has committed a portion of the proceeds to support the project.

1. The name for the corporation be more generic so as to include a greater breadth of activity. Already adopted as part of the incorporation procedure.

2. Pursue the United Church Healing Fund for the continuation of the Developmental Phase of the project (already accepted and submitted prior to the September 15, 1998 deadline).

3. Continue the Healing Circle sessions for members of the Truth and Executive Council.

4. Begin one-to-one aftercare counselling sessions and Healing Circle sessions for a limited number of clients, so that the program is already underway during the continuing development of the project.

5. Formulate a funding proposal for Phase One (start-up) to be submitted to the Aboriginal Healing Foundation once its call for proposals is received.

6. Begin to recruit additional members for the Truth and Executive Council. Initially, this could involve brainstorming a list of prospects and perhaps some exploratory conversations (i.e. Without any commitments on either side).

7. Truth and Executive Council members to explore a range of Traditional teaching so as to design a program that is inclusive for a variety of prospective clients.

8. During the Developmental Phase and Phase One, explore procedures and options for continuing operational funding (i.e. purchases of service by First Nations, Friendship Centres, Treatment Centres, Federal Health and Welfare, Provincial Ministry of Health, etc.).

In general, the prospects for this project appear feasible. The need seems to be established even with the current boundary protection by some existing agencies. There are prospective funding sources and some plausible options for on-going operational funding. There are adequate human resources at this point in time to carry forward the next stages of development.

4. The group planning sessions The Truth and Executive Council meets weekly. On 6 occasions (June3, July 30, August 20, Sept 10, Sept 29, Oct 20) the consultant joined the Council for specific

Planning. Costs for four of those trips were covered by the First Nations Technical Institute, since they were combined with other activities.

5. Research of funding The Centre of Philanthropy information was discovered to be available at the Canadore College/Nipissing University Education Centre.

In addition, four other sources not contained in the centre’s compilation were explored.

Of the 51 prospects, six were selected for immediate pursuit. Personal contacts with these prospective sources have been made.

1. Although specific statistics were not forthcoming (i.e. many substance abuse agencies expressed fear of competition for funding), the following information was made available:

a) Of the cases handled by school guidance counselors, 23% are substance abuse related.

b) Of the number of rides provided by taxi cab drivers on payday, most are for aboriginal people who are “drunk”.

c) All of the existing treatment agencies reported full capacity, but none have been able to mount an aftercare program.

d) Although the existing agencies have attempted to accommodate aboriginal clients, none have been able to field aboriginal-specific program features. The Detox Centre reported that less than 5% of their clients are aboriginal.

e) One private medical practitioner identified that 75% of his practice have been problems wit a variety of addictions and that of these, 10% were of aboriginal background.

• Initially, eight (8) people had been recruited to serve as the governing body and eventually a number of them would serve as staff for the project.

• During the first planning sessions, this group was impressive in its dedication, vision and competence. Over the period of the study, several points of disagreement emerged among Council members. Although there appeared to be a desire to resolve these, the degree of good will seemed to dissipate and following a rather contentious meeting on July 30^th, four (4) of the members decided to withdraw. The remaining four (4) decided to continue and to defer any further recruitment for the time being and to intensify the screening process for the future.

• Though the fuller richness of the initial group has been missed in the subsequent planning sessions, it is obvious that the remaining members are adequate to the task at hand. As the project expands it will be necessary to replace these lost human resources.

• Prior to the start of this study, the procedures to incorporate the project had been undertaken. A successful name search has been completed and the final approval by the Provincial Ministry is anticipated.

• Once incorporation is finalized, the Council intends to initiate the procedure for approval as a Charitable Organization under the Revenue Canada provisions. Until such time, an interim arrangement with a local church is being negotiated should it become necessary. The Council has engaged in its own Healing Circle since early in the inception.

The weekly schedule will be taught according to the four seasons on the Wisdom Wheel.

The teachings from the Wisdom Wheel will be taught at an introductory level and will include:

• Programs for the Animal, Tree, Stone, Water, and Winged Peoples and all Sacred Lands based on the Wisdom Wheel

• Our Constitution to address our Sovereignty and Jurisdiction over All Our Sacred Lands based on the Wisdom Wheel

There are thirteen (13) components of Truth related to the Human Wisdom Wheel that include the following:

• The boundary assures lack and limitation. Lack is the want; need is the limitation. The Wisdom Wheel is Our Key-Vehicle which embraces all living forms of life to establish Unity between All Peoples upon MotherEarth.

Original Peoples Work Fair Principles and Traditions seeks to develop the potential of all peoples (Red Yellow Black White). We are searching for ways to implement innovative methods for the improvement of Economically Disadvantaged peoples’ life situations through Career Counselling and Training Opportunities for employment, Job Readiness Training. (All Peoples Transition)

These courses are directed toward the person’s personal, spiritual and cultural identity and welcomes all peoples from many different cultures. It offers awareness and development in personal relations with family and the community in general, as well as leisure time usage and realistic career occupational goals. The courses are conducted in a teaching/learning /helping atmosphere with an emphasis on the individual person.

Employment Opportunities Based on the Traditional Teachings of the Wisdom Wheel

Some persons focus on an immediate job search. Other persons use the career counselling segment of the courses to refine short and long term career goals and move into appropriate training courses.

Admission Requirements: 1) Willingness 2) Experiential Learning 3) Work Fair Principles

These courses are open to everyone (red, yellow, black, white). However, persons must be interested and willing to give as well as take. They must be able to work in a group situation, able to participate, to support a brother or a sister in the program, to enjoy personal growth and want change.

HRDC has recently received the portfolio for the National Homeless Fund. Currently an Intergovernmental Committee is examining methods to deliver these funds to community organizations. Program criteria should be available in the fall of 2000. An initial allocation of several million dollars has been committed in the Toronto and Hamilton areas to date.

Government representatives have asked for an assessment of the homeless issues in the North Bay and Sudbury areas. Generally, there is an absence of data on urban Aboriginal homelessness in these centers. A false sense of security about existing programs leads us to believe that services are adequate. While existing services are exemplary in most cases, a measurable number of individuals still tend to “fall through the cracks”. Essentially, the homeless problems in these urban areas exist mainly in the summer. Homeless individuals tend to gravitate to larger urban centers (Toronto) or First Nation Communities in the fall, winter and spring months. Also, increased numbers in correctional and other institutions reflect symptoms of homelessness. The lack of services in Sudbury and North Bay for homeless individuals and the extreme weather along with the out-migration and increased volumes in institutions tends to mask the scope and magnitude of the needs and issues. Preventative measures developed here could divert some individuals into existing or new programs and services rather than jails and the streets of Toronto and other urban centers.

In order to assess the current needs of urban Aboriginal homeless individuals, or those at risk of becoming homeless, a pilot project is proposed for North Bay. The objectives are to:

• make informal contact with homeless individuals or those at risk to become homeless

• document the needs and experiences of individuals who have accessed or currently require the above community services

• provide direct support for individuals through meetings and community connections

• develop program recommendations to assist in the development of future programming for homeless individuals or those at risk of becoming homeless

1. Identify and interview target group individuals continuously for a period of 26 weeks within the area.

2. Produce a journal of individual experiences of the target group and document their needs.

3. Hold appropriate meetings to provide a supportive environment for target group members and/or community service representatives.

4. Interpret findings and develop recommendations to increase usage of existing community based services and offer suggestions for new programming based on findings.

The study will be guided by a Management Committee composed of Bob Gray and Barney Batise, Ken Noble will provide technical support and Don Groff, Creative Developments Unlimited of Kitchener will administer the project and provide consulting services and report writing.

The Research Assistant is Lawrence Twain, a local advocate for unemployed individuals who may be experiencing homelessness and other adjustment problems due to various types of maltreatment and drug and alcohol abuse.

• Willingness to turn your will over to the care of the Wisdom Wheel of life within yourself for the purpose of identifying and relating to what we have to offer one another. With the soundness of body, heart, mind and spirit we will strive to preserve “Free Will” for all peoples.

• Developing an understanding of the Wisdom Wheel through “Experiential Learning”. Experiencing what the Wisdom Wheel has to offer is the motivator and teacher of life itself and produces a loving interpersonal relationship between all peoples.

• Initiating “Work Fair” as a means to work hand in hand with one another to learn, honor, and follow the Native Traditions. This will lead us to live a life of principles as taught by the Original Peoples’ Traditional Laws. These teachings offer us that which comes from the Wisdom Wheel which is within ourselves an ability and willingness to serve all peoples with loving thoughts and truthful actions.

Original Peoples Work Fair Principles and Traditions is an organization dedicated to helping the homeless and those at risk of becoming homeless in our community through the difficult task of the Healing Process. Although detoxification centers and rehabilitation centers can break an addiction they are often unable to teach people how to live without drugs or alcohol. This is the area we wish to address. By teaching people to live without using we can teach them to become better parents and more responsible and productive members of the community.

Our programs are taught in the Traditional Native Way by using the Wisdom Wheel, Community Purification Circles, Community Purification Lodge and teachings from local Elders. It is the responsibility of society, the community and as fellow human beings to aid these people in any way we can to follow the path of the Healing Process. These people cannot be pushed aside and forgotten. It is also our responsibility to consider the atmosphere that their children must endure. By helping their parents to fully heal we are giving them back their childhood, providing a safer and more secure home and instilling family values where there may not have been any before.

Community leaders agree that this is a desperately needed service and that by providing this service to the community we are building an enriched and healthy community. There has been much talk about increasing numbers of children who are living below the poverty line with parents who spend what little money they have on drugs and alcohol. We want to change this dire situation. We wish to provide parents with a second chance to enable them to not only heal themselves but, their children as well. After all, our children are our future and we must teach them well.

Although Rehabilitation Clinics can deal directly with the problem by breaking the addiction, they are often unable to provide follow-up care when the client is released after completing a program. In many cases the client returns to their old routine and ends up using again. Some return to rehabilitation again, while others decide it is too difficult to do it on their own. True recovery is usually a life-long struggle.

The reality of membership as a racial minority in today’s society isn’t easy, and Natives, along with other ethnic groups have been stereotyped for as far back as one can remember. A look through just about any history book can prove this. Natives are looked upon by many as being drunks, druggies, abusers, thieves, lazy - the list goes on. Having to live with this negative view by society, many Natives start to believe that these things are true. When this happens, any feelings of self-worth, pride and dignity are thrown away.

This is why our cooperative Cross Cultural After Care Community Counselling Services is so important. Not only do be providing an After Care Service, we also work with people from all cultures and backgrounds to rebuild their confidence and self-worth. Our programs are designed to maintain a drug and alcohol free lifestyle, as well as emphasizing the importance of responsibility and becoming a productive member of society.

It is easy to fall back into the trap of drinking and drug abuse. Rehabilitation Clinics are great for getting a client off alcohol but, after the client is released we will be there to provide the support they need to STAY clean and drug-free. We aspire to work in conjunction with current rehabilitation providers to provide the necessary follow-up care that is so desperately needed.

Many facilities have told us that they have as little as 5% of Native people in their treatment centers. From the information we have gained, it is clear that Native people would rather be treated in the Native Way, which is not being done at conventional treatment centers. In fact, none of the centers surveyed had any kind of program that was geared to Original Peoples Work Fair Principles and Traditions.

We are striving to keep our culture alive for many years to come and we believe that this program is one of the stepping stones that will help us to achieve this.

We are made up of a group of unique individuals. Some of the group members are recovering alcoholics and drug users, while others are committed community builders. However, every person in the group has had to deal with the emotional, intellectual and physical pain caused by alcohol and drug abuse - by either using themselves or by living with a user. And most of us have been homeless at one time or another in our lives.

Our program is based upon the Wisdom Wheel that helps all cultures and sets in motion the necessary steps to carry out the principles for maintaining a good way of life for all peoples. This agency promotes a vision for an alternative to current welfare, unemployment and healing, based on the principles and traditions of Original Peoples. This encompasses such activities as Afer Care, Community Purification Circles and a Community Purification Lodge.

From our experiences and the experiences of people who have been in these Rehabilitation Centers repeatedly, our belief that these individuals need more than one follow-up visit has been confirmed. They need the support, understanding, respect and teachings of, not only their peers but, also that of the Elders who play such a prominent role in influencing our Community and Traditions. This agency ensures that following the path of healing is beneficial to the individual, family and community.

• To provide After Care Services pertaining to achieving Spiritual and Cultural understanding

• Working one on one and/or group sessions with an individual or individuals, providing preparation for career and employment opportunities

• Identifying a willingness in developing a long term plan for attaining goals such as employment, stability and basic needs

• Self evaluation based on the Wisdom Wheel of Native Heritage, and to develop spiritual, intellectual, physical and emotional fulfillment

• After Care’s long term goal is to work with and assist participants in attaining objective self-evaluation techniques and to set goals for self-improvement. Individuals will achieve the skills, competence, motivation and self-confidence to pursue their objectives in all aspects of their lives

• Ability to understand the issues, feelings and negative forces affecting one’s identity as an Aboriginal person within the context of present day reality

• Ability to begin the struggle with one’s personal healing and recovery form the effects of ethnos-stress

• Ability to describe a lifelong program of personal healing with which to improve and strengthen one’s interaction with all one’s relations

• Ability to articulate personal issues and feelings about being a member of an Original Peoples community

• Ability to accept and express a personal awareness of the total relationship that one has with the environment

Homelessness is one of the biggest problems facing us today. The homeless are men, women and children who are our future. They are all races, religions and cultures who cannot afford a place of their own. Many are hard-working people who have no job, due to economic changes of the 1980's. Some were poor before the cutbacks and changes. Several are people with mental illnesses who cannot hold a steady job, and psychiatric facilities are closing in the North Bay area.

There is not much in the way of statistics on homelessness and only minuscule amounts of money is spent on solving the problem. Children are going hungry in our country, an embarrassment within a Nation of such freedom and wealth.

Homelessness takes a social and economic toll on society. Intact families make up approximately 20% of the homeless population. The families with 2 or more children brings the number of homeless children under 16 years of age to approximately 10%. Only a few are teenage runaways.

Single women make up 20% of the homeless population, due to the inability to pay daycare costs or have babies at home. This information means that women and children are really one third of our homeless people. The remaining are lone adult males, age 30 - 40. Less than half are non-elderly.

Who are the homeless? They are educated people and drop-outs; and parents. Not all homeless peoples have alcohol/drug problems. Twenty-five percent have full or part-time jobs. A minimum-wage job is not enough to get them out of their situation. One to two thirds of homeless people have completed high school. The average age of a homeless person is 34, the Baby Boomers.

There is not enough help for people with psychiatric disorders because of budget cuts in social spending. These ill people are not dangerous but, have no skills for employment. And, hundreds of applicants apply for one position.

Other reasons for homelessness are bankruptcy, loss of home to the bank, plant closures, one-income families, bills piling up and families separate to find work.

There is a lack of affordable housing; people are forced to live in shelters. The father must move out of the family residence in order for mother and children to obtain assistance. Long waiting lists do not help matters.

The main reason for homelessness is joblessness. There is no sense of hope for the future. This results in anger and frustration, and brings about the domestic violence and abuse.

Almost half of the homeless population suffer from mental illness. For example, schizophrenia and dementia. Others suffer from other mental disorders. There are very few or no halfway houses or community resource centers for them to obtain shelter, counselling or medical care, so they are left to wander the streets.

Very poor large families cram into single motel rooms, although there are fewer of these being rented to single people.

Substance abuse is not always the cause of homelessness but, the result of homelessness. Half the homeless people have substance problems or family difficulties.

The current trend of thinking is, “The homeless are lazy bums, free-loaders and drug addicts” and this implies they are not worthy of help. Homelessness is not a choice; the desperate, lonely, needy people of our society should not be judged or penalized. The struggle to survive becomes more difficult when they see that society does not care.

Homeless people get sick more often due to lack of nutrition and because of unclean and unhealthy living conditions. They must face the danger of violence on the streets. Many have to live in poor areas where the crime rate is high, where there are drugs and gangs. The children are the innocent victims, as they have absolutely no control over the situation. They become sad and depressed. Most will not graduate high school; for many, going to school is virtually impossible. There is a good chance that homelessness will be their fate their entire lives, without help or education. Once homelessness is the situation, it is very hard to find work and save enough money to start over. The minimum requirements in finding a job and getting a start on a new life are an address, telephone number, bank account, credit, and job references. Homeless people have none of these requirements. Landlords request first and last month’s rent or a deposit. Again, this is almost impossible for a homeless person to come up with. Further, some government assistance programs require a permanent address. A minimum-wage job will not be enough to get a homeless individual out of the predicament. There is no medical insurance or sick leave benefits to support him/her.

Social agencies are under-funded and under-staffed and cannot handle the numbers who need help. There is a great lack of physical, financial, emotional and spiritual support. The homeless are profoundly alone, with no sense of family, neighborhood, community or daily routine.

Some areas have shelters but, are like army barracks, with one large room full of rows of cots. Often, individuals may only stay one night. Shelters that allow children let them stay up to one month.

Old hotels are used by individuals but, the rooms are very small, rundown and furnished with only the bare necessities.

Some homeless camp out, in cardboard boxes, doorways, under bridges, in city parks/squares or abandoned buildings. This “squatting” is illegal and the homeless are penalized for doing something constructive about their situation. Lawmakers want to close shelters before low-income housing is available.

Their helplessness, insecurities and self-hate spreads to others. It is not their fault; there are unknown circumstances. Panhandling offends the public but, it is a person’s right to personal expression.

The homeless are seen as weak and are often thrown in jail or a psychiatric institution.

Although there is not a lot in the way of accurate statistics on homelessness, it is a social problem that we ignore at the risk of injuring our own well-being. The cost to the economy is immense. Alcoholics miss a lot of work; there is stress on the education system, the police departments, courts and public health. There will be even more costs tomorrow if something isn’t done to rectify the situation. Society as a whole must express its values regarding homelessness and accept responsibility for it.

Original Peoples Work Fair Principles and Traditions suggests the following solutions:

♦ Help them find good jobs, enabling them to live above the poverty level. Give them back their dignity. Make them a part of society and give them a sense of control over their lives. Give them some hope for the future.

♦ Give them new skills: training in technology and educational opportunities. These are the cheapest and best solutions. Improve their lives and they begin to take responsibility for their own self-care.

♦ Give them inexpensive childcare. In the long term, it will be rewarding to see them become productive members of society.

Everyone deserves a chance to live a meaningful life. Assist the homeless to help themselves, to feel good about who they are and what they can accomplish.

There is no excuse for homelessness. Canada is a rich country, is it not? Homelessness is an affliction of our society, damaging individuals and all of Canada.

We now know more about homeless people and the extent of the need. We would like you to help us to provide economic and moral support for the homeless through our programs.

Remember: The homeless did not create the problem. They are our fellow human beings; our mothers, fathers, sisters, brothers, daughters and sons.

The homeless say, “The housed people, the Government, and the homeless need to work together to relieve the problem.” It is a National problem that calls for solutions now.

NOTE: These facts and local case scenarios are the sources from which our Business Plan is derived.

There are three categories: Circles, Lodges and Alcoholics Anonymous Meetings. The Great Mystery gives Free Will to us, to choose to treat self and others with kindness instead of creating conflict. We are enabled to help ALL people: children, adults and elders in our jobs and in our friendships. The credit belongs to the Great Mystery. Sharing with another human being after the Circles, Lodges and A.A. meetings is the structural format, sharing what we have learned. Free Will comes as a result of the Great Mystery’s gifts, instead of the self-will of the past. It’s all about sharing and caring about ourselves and others.

I find that I trust the confidentiality in the Circles more than A.A. meetings. Circles bring peace and calmness to me. A.A. has changed. Right at this time, I don’t want to be at an A.A. meeting. The comments to people (cross-talk) when they are sharing, the sexual comments to new people coming in, the using of other human beings; it all makes me sick at heart. I have been guilty of seeking relationships in the A.A. program and have also experienced being used by people in A.A. when I was new and vulnerable. Yet, I found my Higher Power in A.A., and also, a lot of support. I would not have found my roots, my culture and the Native way of life if not for Alcoholics Anonymous. It is where I began my journey of recovery when I was 17 years of age. Today, I am closer to my God, the Great Mystery, and I want the Creator with me from the time I open my eyes in the morning to my sleep at night. I am grateful for all I have today, to have me today. I was introduced to alcohol as a child and it took away everything that ever meant anything to me. I don’t miss it. I know I will lose everything I have gained in my sobriety if I pick up just one drink of alcohol. People like us cannot stop drinking once we have started, without Divine Intervention. I recall going out for a few drinks one night and in five months, I was a mess. Sick, drunk and all alone. I wouldn’t trade my life today for that. I know the difference today because some kind people gave me acceptance, love and a way out of my troubled way of living. We all deserve that chance.

I found my Higher Power in A.A.. It took years to find a faith. I had dependence upon other A.A. members. Then, I learned how to pray, really pray. I used to laugh about prayer but, I haven’t since finding a faith. I practiced the program, went to meetings, read and prayed for a long time and it has brought me a long way. I was confused.

I met Cindy, who is Native and she wasn’t yet practicing the Native culture. I talked to more Native people, got some Sweet Grass, then, tobacco, sage and cedar. I have been using the four medicines ever since, every morning, and the day goes better. The strength and awareness of the Creator makes me cry. There are good feelings and no explanation for them. Before, I had no explanation. Now, I know I am closer to the Creator. The medicines - I have learned something about them, like courage, strength and truth. It’s overwhelming when I am so close to the Creator. It’s a high for me. The Homelessness Project here makes me remember the Lodge I attended when I was having a hard time. I was afraid at first and didn’t know what to expect. It was storming when we went into the Lodge - and when we came out, it was like a different place - it was calm. I know, now, how to speak about it today. It’s okay to speak about that today. It is different than the A.A. program. I feel close to the Creator in the Circle. Personalities don’t present a problem. There is openness and I feel alive. It has to be experienced. It is something I never had before. I prayed before and found the Higher Power in A.A. but, learning the culture and about the medicines brings me closer to God than A.A. ever did. The Circles and Lodges give me power. There is no fear. There is strength and calmness and I know I don’t need to use violence in my life to do what I have to do. I feel kind and gentle after a Circle. Kindness, it makes me soft, caring and makes me want to help others and give it away. I am not a material person. The Higher Power will take me wherever I need to go. I don’t have to worry anymore as long as I continue to go to meetings, Circles, and keep praying. I’ll be all right and I get strength to help others. I get out of myself. His will, not mine. Amazing. I got away from meetings, too, but, I go now just for me. Meetings only, not all that coffee shop stuff. I have no conflicts with the A.A. program. Live and Let Live. Everyone is in a different place. The Circles are closer and calmer than a meeting, family-like. It gives me life today. I can’t go a day or two without the medicines and prayer. I believe in them today. It brought me from hell to here and I will continue.

I am not sure whether to pick up the feather, as I am so new to this. A.A. has turned my life around for me. I’m not as self-centered or rash. I’ve learned to speak calmly instead of loud. I thought that was the only way people could understand me. A layer gets peeled away every meeting I go to. Things go on at meetings that I don’t like but, I go for me. I don’t interfere with others’ lives. So far, I like A.A. I am only in a short time so, I don’t know which system is better or worse. I found the Higher Power in A.A. When I have to speak or do something, I ask the Higher Power to speak through me, like this meeting. I don’t like hearing people put down A.A. because I know that is where they got their start. I don’t say anything because I accept where they are at. I have a lot of respect for the Natives. All my life, I respected the Earth. When we picked up the filing cabinet, the driver threw garbage out the window. I was angry, and in the past, I would have hit him. We should respect everyone’s culture and everyone has their own beliefs. Many beliefs have harmony with the Earth. I can’t say one is the best and everyone else’s is wrong. I’d like to attend Circles and open up my soul, get closer to the Higher Power. I’d like to do that one day. I haven’t attended because Higher Power hasn’t led me there yet. I believe fully in the Higher Power. I had three Higher Powers before. Now, I have one, which is less confusing. I ask Higher Power to help with every problem and I will, one of these days, make it to a Circle. I have learned how to love everyone even if I don’t like them. If you give out kindness, it comes back ten-fold. I have received so much; it makes my heart sing to think I am helping other people and that one day, we will be helping many people.

One personal report, regarding the Crisis Centre in North Bay, must be included in these Case Scenarios. It explains why an alternative approach to homelessness is needed.

There are approximately 12 beds available at the Crisis Centre and are usually filled. People who do not work are pushed out; the Centre is more accommodating to people who are willing to work. People need motivation to get things done themselves, yes, but, the push to get people out is, in this case, extreme. There was a fight just to get in for two days. There is no support system with the housing component. There was one person on staff who was helpful and supportive. Because of the frustration felt when at the Crisis Centre, I ended up back in the Ontario Hospital.

Along with our own research and personal stories from homeless/those at risk of becoming homeless, we have enclosed “Reality Cheque”, a booklet filled with personal stories from people on the Welfare system, people living in poverty, the human beings behind the statistics.

In our search for information concerning the needs of the homeless, we created a Community Questionnaire. Approximately 60 local agencies, organizations, and businesses were mailed out or hand delivered questionnaires. Another 50 questionnaires were presented to individuals concerned with homelessness. Once questionnaires were received and analyzed by the group, the following conclusions were made:

♦ A shelter for the Homeless and those at risk of becoming homeless would be most beneficial to clients when operated by people who have an understanding of the issues and who have been there themselves.

♦ A recovery component is necessary to deal with the root problems and would be most effective when presented by people who have had problems with alcohol and/or drugs.

♦ A Community Homelessness Shelter would be beneficial to the community of North Bay and surrounding area and would complement existing services.

Each member of the group was given a list of homelessness needs and were asked to number them in order of importance. A discussion followed. Findings were as follows:

♦ Dry Club/Drop-In Centre is needed for a sense of community and an opportunity to help others

♦ Jobs would follow in importance; something to do, self-care, personal control over their lives

The purpose of this questionnaire is to prioritize the needs of the Homeless in our community.

We ask that questionnaires received by government offices and community organizations be brought to their Board of Directors or Board of Governers to be reviewed, signed and returned to us at:

Individuals who are not employed by community organizations or government are not obligated to sign, allowing them to remain anonymous, if desired.

This questionnaire on HOMELESSNESS will present constitutional concerns (health, education, and economic) and will provide evidence to enable us to assist homeless people and those who are at risk of becoming homeless and may be suffering from the following illnesses:

1. Do you feel that homes to house the homeless, operated by people who have experienced homelessness would be beneficial to them and the community as a whole?

2. Do you feel that homes to house those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to them and the community as a whole?

3. Do you feel that homes to house the homeless and those at risk of becoming homeless, who suffer from alcoholism, operated by people who have experienced alcoholism would be beneficial to them and the community as a whole?

4. Do you feel that homes to house the homeless and those at risk of becoming homeless, who have problems wit street drug abuse, operated by people who have experienced drug addiction would be beneficial to them and the community as a whole?

5. Do you feel that homes to house the homeless and those at risk of becoming homeless, who suffer from prescription drug abuse, operated by people who have experienced prescription drug abuse would be beneficial to them and the community as a whole?

6. Do you feel that homes to house the homeless and those at risk of becoming homeless, who may have problems with sexualism, operated by people who have been there themselves, would be beneficial to them and the community as a whole?

7. Do you feel that homes to house the homeless and those at risk of becoming homeless, who may have problems with chemical sniffing, operated by people who have been glue sniffers would be beneficial to them and the community as a whole?

8. Do you feel that homes to house the homeless and those at risk of becoming homeless, who may have problems with gas sniffing, operated by people who have experienced this problem would be beneficial to them and the community as a whole?

9. Do you feel that homes to house the homeless and those at risk of becoming homeless, who have problems with smoking cigarettes, operated by people who have experienced cigarette addiction would be beneficial to them and the community as a whole?

10. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have been there themselves would be beneficial to the Provincial Government system in our community?

11. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to the Federal Government system in the community?

12. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to the Municipal Government in the community?

13. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to the educational system in the community?

14. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to the health system (all levels) in the community?

15. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness and open 24 hours a day, seven days a week, 365 days a year, would be beneficial to them and the community as a whole?

16. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to the Addiction Research Foundation and the community as a whole?

17. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to the Nipissing Detoxification Centre in the community?

18. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to the St. Joseph’s Drug and Alcohol Treatment Centre and other treatment centres in the community?

19. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to the North Bay Halfway House and other halfway houses in the community?

20. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness would be beneficial to the North Bay General Hospital and other hospitals in the community?

21. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness should include a social club where clients may go to share their lives with others who have similar illnesses and issues?

22. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness should include a food bank?

23. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness should include a soup kitchen?

24. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness should include a recycling program to benefit the whole community?

25. Do you feel that homes to house the homeless and those at risk of becoming homeless, operated by people who have experienced homelessness should include a family planning component for those dealing with unwanted pregnancies or abortion issues?

Thank you very much for participating in this community initiative. If you would like more information regarding this project, please call our office at (705) 475-0008. We would be happy to speak with you.

1. Condemn Not A Man by the hue of his flesh, the lilt of his voice or the curvature of his face, for it is within him and unseen that which can love you.

2. Look into the eyes of your child once a moon and see there for you the miracle of the Great Spirit.

3. He who knows not the love of a small child cannot know the love of the Great Spirit.

4. When you think you are a great chief and above your tribesmen go into the forest, stand before a mighty pine, then tell that pine how great a man you really are.

5. If you find fear in your heart go into the mountains, stand high on the peak, watch the storm come from the horizon, see the lightning and hear the thunder and know that all this power is small in comparison to the power of the Great Spirit with which he has to protect you.

6. When you become a wolf in the lodge of your loved ones go into the forest, find the tranquility, there rest a while, then come home again, a man.

7. Beware of the man that smiles too soon, for does not the wolf smile just before he bites?

8. Father in your youth have time for your son and in your age your son shall have time for you.

9. In the profusion of the forest examine the small weed and note there the work of the Great Spirit.

11. Hurt not any child for they are the possessions of the Great Spirit and remain so until maturity.

13. Make sure others are not hungry when you have sufficient for loneliness will drive you mad.

15. Mend the tribe you have defeated in war and they shall no longer be your enemies.

16. If a stranger enters your lodge, feed first his dog and by this he will know you are of a kind heart.

20. When you take of the trees of the forest thank the Great Spirit, for they were made by him and given to you as to your need.

21. The Shaman Chief shall kill no game, for his duty is to preserve all life of the tribe and pertaining to the tribe.

22. If the Dog Soldier be commanded by the chief to take the life of another, the chief is responsible and may only do so in the defence of the tribe or the chieftainship.

23. When you walk on the land of a strange tribe, remove your moccasins in honour of this tribe for their land is their great love and the possession of their God.

26. Love is man’s greatest possession for even the beasts of the forest will return it when loaned.

27. Despise not the infirmity of your brother’s mind or body or any condition of life for they may become in time your own lot.

28. When sickness or infirmity or the reverse of fortune affect us, the sincerity of friendship is found.

29. The path to the Great Spirit is as wide to the tribesman as it is to the chiefs.

30. To discover truth the mind must be sedate, seek council at the council rock.

32. The true worship of the Great Spirit is an important and reverent necessity to success.

33. Know that to be a leader and a chief you must be the servant of the least of your people.

34. Know that the Great Spirit is the light beyond the sun, who created the sun, water and earth, then with these things he created man.

35. The eldest of the lodge is chief of the lodge and though he becomes feeble, you in time will be also.

36. If your father’s bones lie in the land, you are of the land for his spirit lie with the spirits of this land.

37. It shall be the father who council in truth with his son in matters of the flesh and mothers with their daughters. Sons belong to fathers for they were once sons, and daughters to mothers, for they were once daughters. The son raised by a mother will never become a warrior, and a daughter raised by a father shall have difficulty in the search for gentleness.

39. Make no dung or water within four lengths of a man, to a river, lake or brook.

40. If a man be crippled or maimed, it is the will of the Great Spirit. Never condemn the will of the Great Spirit.

41. Feed the stranger who appears at your lodge, for he is also a child of the Great Spirit.

42. Beware of the man who has no love for his dog, particularly if his dog has no love for him.

43. If you see a man unclothed in the sun, know that it is beautiful, for it is the likeness of the Great Spirit..

44. Know that flesh upon flesh is a very small part of love and that it is the completion and not the beginning.

47. The man who touches a deer and lets it live is truly a hunter, but he who kills for the like of killing has a lack of heart and few friends.

48. If you wish to hunt for the sake of killing, hunt a man, he is your equal and can fire back the arrow.

49. Tend the wounds of your brother, for the Great Spirit made both of you in the same manner.

50. If it be necessary to punish a child, do it in such a way as to improve his strength or his mind, but lay not your hand upon him for you may damage the possession of your god, his gift to you.

51. Know the success of a man by the weight of his child and the smile upon his child’s face.

52. Blame no child how it came to be, for the gift of life is from the Great Spirit.

53. When the nose of your son reaches your first rib, take him into the forest, kill for him a deer; from the fore shoulders to the rear, remove one hand span by two arm lengths of leather, then from the underside remove a strip the width of your thumb long enough to circle his waist; put the warm hide between his legs and lace it through the belt, front and back. He will then know the reason for killing; Waste not the remainder of the deer.

54. Hold your head high my son for it is your father you honour. If you cannot honour your father, you will never hold your head high.

57. The child who is solemnly fed and never injured in games of hunt, or damaged from childish play, will become like a beast of prey who destroys without pity, for the search for the knowledge of suffering.

59. Unhappiness is brought to those who are deaf to the calls of duty and of honour.

62. It is not to be expected that those who in early life have been dark and deceitful should afterwards become fair and ingenious.

63. They who have laboured to make us wise and good are the persons whom we ought to love and respect and whom we ought to be grateful to.

64. From the character of those whom you associate with, your own will estimated.

65. It is the Great Spirit who breathes the wind upon the earth with the breath of spring who covers it with splendour and beauty.

66. When the trees get their leaves, the brook again sings after the long winter, and the land becomes green again, it is the time of giving.

67. The truest gift in substance your child can give you is two sticks tied together; It is not the two sticks, it is the tying.

69. The ruin of a tribe is generally preceded by a universal degeneracy of manners and contempt toward the Great Spirit.

72. It deserves our best skill to inquire into those rules by which we may guide our judgment.

73. If we lie no restraint upon our lust, no control upon our appetites and passions, they will hurry us to guilt and misery.

74. To promote iniquity in others is the same as being the actors of it ourselves.

78. How many disappointments have in their consequences saved a man from ruin and his Chieftainship.

84. Rocks, mountains and caverns are of indispensable use both to the earth and to man.

85. The hive of the village or the lodge is in the best condition when there is the least buzz in it.

86. The roughness found on our entrance into the paths of virtue and learning, grow smoother as we advance into manhood.

87. The harmlessness of many animals and the enjoyment which they have of life, should plead for them against cruel usage.

89. Genuine charity how liberal soever it may be, will never impoverish ourselves.

91. A bout of sickness is often a kind of chastisement and discipline, to moderate the affection for the things of this life.

92. Health and peace, our most valuable possessions, are obtained at a small price.

94. Few depressions are more distressing than those which we make upon ourselves in our own ingratitude.

96. Wars are attended with distasteful and devastating affects; it is confessedly the scourge of our angry passion.

99. It shall not be said that we are charitable donors when our deeds proceed with selfish motives.

100. A great joy to a father is the glint of the sweat on the muscles of his son in worthy effort.

102. Endeavor to become a great chief and you stand a good chance of becoming a great warrior.

104. May a young man put his hand in the hand of an old man and let him live again a day of his youth, and from this learning your youth will become more keenly full.

106. Recompense to no man evil for evil; this will define the leaders of men for the chieftains of the tribe.

115. When retiring at the setting of the day and there is an argument in your lodge, say you are wrong, though you are right and go to bed happy.

116. It is hard to say what diseases are controllable they are all under the controls of the Great spirit.

117. Fear not the Shaman for he is guided by the Great Spirit, and his cures are the gifts of the Great Spirit’s forest.

118. A steady mind may receive council, but there is no hold on a changeable humor.

122. A great warrior has a soul that can secretly defy death and consider it nature’s privilege to die.

126. Hurt no child or elder in war for they are the possessions of the Great Spirit.

127. One should recollect that however favourable we may appear to ourselves, we are vigorously examined by others.

130. Let gossip not break a treaty between friends or tribes; often a jealous tongue will use it to dishonourable advantage.

132. It is an honourable chieftain who feeds the hungry, visits the sick and clothes the naked and helpless of his children.

137. It is a mark of a vicious disposition to torture animals, to make them smart and agonize for our devotion.

141. The Great Spirit is not only the creator but the ruler and preserver of all life.

144. Inquire into the cause of the crimes of your warriors before you pass judgment on the crime itself.

145. If your steals a loaf of bread, judge him for why. If to feed his children, you are also responsible as Chief that no child should be hungry, but if for self gain only, then he is guilty.

146. When the father of a child be a slave to your tribe, remember the child is yet the possession of the Great Spirit who at the time of maturity may claim your tribe as his own; this be his right.

147. There be first the child, then the rabbit warrior, then the claim to the tribe at maturity, then the hunter, then the dog soldier (the protector of children and the chieftainship), then a councillor, then an elder.

148. The bloodline chief becomes in line for chieftainship, being the youngest son at the death of the grandfather, therefore the father chief will have time to train him.

150. Children in their childish battles must be taught to feed the loser for the following day.

Along with the enclosed letters of support from the Anishinabe Spiritual Centre, Nechi Institute on Alcohol and Drug Education, Nipissing University College, Employment and Immigration Canada, the Nipissing Board of Education, Ontario Native Affairs Secretariat Office of the Negotiator, and Mnjikaning First Nation, support has been received from:

January 8, 9, and 10, 2001: 65 requests for letters of support were mailed and hand-delivered to all area churches and various social service agencies in North Bay.

The week of January 15 - 19, 2001, calls will be made to recipients to inquire when this will be brought to the attention of the Board as part of the meeting agenda and how long will we wait for a reply regarding support for the following:

The first support system of Native people is learning the Truth about human behavior, and belonging to a spiritual tradition that is symbolic of Truth in every dimension of awareness.

The second support system is the specific honor given wholly by Native people in their devotion to Nature through Earth Connection, and how they look upon all creature people as relations. This mode of Truth-consciousness sees no division between spiritual and physical existence. Both are oneness of life’s existence.

The third support system is that reasoning molds and forms the foundation of Truth upon which daily life experiences rest. Physical and spiritual revelations form the support system for human growth. Within each individual is a part of the whole. A unique quality of togetherness that is always reaching out and touching. This touching is expressed as physical, mental, spiritual and emotional. Therefore, Native reality forms the Vibral Core of inner Truth.

The fourth support system is that Native peoples possess an instinctive sense of Truth to survive and endure. The greater the strife is, the greater is the value for survival. In spite of the fact that Native people have been pushed to the depths of despair, have less cultural sophistication, have less political/social prestige, and come from the simplest elements of lifestyles, they still possess the greatest spiritual insights for survival.

The fifth support system is the core of Truth called harmony that always replenishes the weak inner strength, and is the resource which guarantees the future. This quality in character creates the mystery other people wish to grasp. It is the thread of life from which Native people live and grow. It is totally strengthened through tradition, and responsible for the continuity of one generation to the next seven generations. Some people know about these qualities, think about them, but Native people LIVE them.

The sixth support system is communicating. Native people have an intimate communion with their within-ness, through dreams, language, expression and the use of symbolism. The psychic gifts of Native people are entirely different from that of other cultures. Growth of the Native people is also entirely different. The Native people are born with a rational process of awareness. It became part of their lifestyle through the Peace Confederacy, founded by the original Five Nations, as being one body, one heart, one mind, one spirit and one law. The law is Nature’s law of wholeness.

This concept is a living exemplification of a collective consciousness in which life is symbolic of the present: the symbolism of being centered, the transformation of Truth, the connection to Nature and the History of the Earth. These symbols are expressed in ceremony: in the sacred pipe, in self-healing, in growing, in cleansing rituals, in the dances of family clans and in Native arts and crafts.

The seventh support system is love, the energy that supports personal freedom; a way of life most non-Natives would like to experience. Privacy enjoyed by Native people is of prime importance. Privacy in thought and spirit is the love of one’s Sacred Space.

The eighth support system is the source of strength that teaches and serves Native people based upon appreciating the Truth of all things in relation to the Earth.

All manifestations of Earth, and all of her beings are living examples of Truth. This includes places, times and beings that exist in inter-relationships upon the Earth. The inter-communion of life systems is totally accepted, with an instinctive awareness among Native people. They cannot imagine themselves having dominion over all life. Native people offer a mystical sense of family with all other living beings, existing in a Sacred Bond of Connectedness that is fragile, yet secure.

The ninth support system is the creative strength of Native people in accepting life’s test and lessons as an ordinary example of growth offered by the gifts of the Universe. The sacred function of Truth is to embrace the challenges of heroic life even if it means death. Keeping promises is a banner of honor. Seeking peace does not create heroic goals. The leaders express life’s attitudes, not their personalities. Spiritual strength is physical recognition.

The eleventh support system is sharing human compassion, an aptitude for public affairs. This means having the capacity to endure leadership in periods of unspeakable tragedy. The leaders are examples of the equal strength of their people, not strong personalities. To deal with the Native people is to deal with the Earth, from the depth of its natural being. The Native person sees life as whole. None can be saved without the other.

The twelfth support system is gratitude through which Native people have patterned a creed of living and a code for self-expression.

While Earth had been drifting in darkness, Earth birthed Truth as a natural instinct of sovereignty for survival. At that moment, Earth became the mother of all Truth. Next, time awakened the seeds of these living entities called Clans. Clans identified Earth’s species.

There would be no division between Mother and Earth because they were one and whole. Motherearth birthed all kinds of Clans who learned their identity and ways of living in harmony with other Clans. Thus, the Clan system of harmonious living was resposible for establishing the sovereignty of self-survival.

The Clan System was so nourished by Earth that People honored her as Motherearth.

The origin of the Clan System can not be firmly extablished according to a historical time frame. However, Native ancestors have left a legacy that proves there was a beginning because the original inhabitants of the Americas still adhere to Clan philosophy. Today, we can ask most any American Native to what Clan do they belong and get a reply. Unfortunately, much has been lost in regard to present day use except one’s relationship to a particular Clan.

The Clan System was the foundation of American Native Sovereignty. Sovereignty is complete dependence upon self-government. Every creature being walking on Motherearth, who has not been influenced by mankind, lives a complete supremacy of self-governing. This means freedom to make choices and decisions for self-survival. Long before humankind entered this life existence, the animal, bird, fish and reptile were completely independent species. Within each species was a lifestyle of self-governing. Bands of creatures roamed the planet creating a Clan system of survival. Each Clan creature knew how to live its own lifestyle where its instinct provided the best survival techniques.

When humankind entered the picture, it was only natural they aligned their survival system and adapted it into their lifestyles.

Later in the history of the people, bands of Native Aborigines moved into areas know as New York State. These bands of people formed a confederacy of five sovereign nations, each of which were composed of Clan families. To continue the purity, marriage was not wise within the same Clan, for unions within the same Clan family produced children with less Wisdom, Integrity, Stability and Dignity. Thus, nature has set a pattern of survival that worked. And, when the people saw how well it worked, they embraced it as a tradition.

Due to the success of the Wisdom and Stability of earth connections, Native people were introduced to Nature’s Truth and they embraced Nature’s Clan system for survival. Time passed and sovereign governments spread throughout the Americas creating one of the most unique bonds to Motherearth known to humankind.

♦ Each Clan identifies and honors a family unit as one body, one heart, one mind, one spirit and one law.

♦ The inhabitants of Turtle Island know how to embrace the Clan System as a network serving every living form while satisfying the need for nourishment and growth.

♦ Earth inhabitants were introduced to the shape of Earth Harmony as a circle in which Truth was the Vibral Core of every Earth path.

♦ The Council Ring served and secured the feeling of life, unity, equality for eternity.

♦ The Council Ring established a Clan system of growth; All for One – One for All.

♦ This Council Ring shared: (1) learning the Truth, (2) honoring the Truth, (3) knowing the Truth, (4) seeing the Truth, (5) hearing the Truth, (6) speaking the Truth, (7) loving the Truth, (8) serving the Truth, (9) living the Truth, (10) working the Truth, (11) sharing the Truth, (12) thanking the Truth.

♦ Now everyone was gratified that Clan living was growing as well as healing through Truth.

♦ The Clan System created a protective boundary for its survival because there was evidence of time, growth, and place.

The outgrowth of the Clan system established the Cycles of Truth and the Pathway of Peace that helped create a form of self-discipline for positive growth. How? Recognize the gift of Sovereignty.

Honor that nature has principles that provide a judgment system, guidelines, as a code of life, creed of ethics.

Know that a consciousness with nature begins with accepting its truth in order to develop and practice the support system it offers.

See the forming of inner-worthiness blend with purpose to establish and set the mold for a valid balanced support system for growth.

Hear the sounds of Earth unfold a system of grounding in order to function according to the rhythm of Earth’s energy. The effect of solar and lunar frequency becomes compatible to the growth of all Earth’s manifestations: animal, plant, fish, bird, and human.

Speak of human emotion that must be an expression of unity; feelings that do not coincide with nature become unstable, and stagnant. Plants and creature beings are the examples of compatibility. By nature, humankind can be comptible. Emotionally there may be a lack of human sensitivity that creates blockage of spiritual as well as physical growth.

Love is both physical and spiritual. When the energy is balanced, there is a growth progress called happiness.

Intuition is the spiritual energy always available to activate teaching and serving.

Creativity is the inner-source of thought that re-energenerates physical, emotional, mental, and spiritual coordination of truth.

Learn: When we enter this Earthwalk we set into motion our mission in life. We each have a contribution as an earth connection.

Know: The Clan creates a family bond of wholeness called “Clan Wisdom, Integrity, Stability, and Dignity.

See: The Clan is living evidence of social unity integrating family heritage that is whole and functional for growth.

Hear: The Clan member is proclaimed through the female as a birthright since the female produces the sex and the breed.

Speak: The Clan member possesses an instinctive connection to earth for survival.

Love: The Clan member acquires its own identity in relation to its species including attitude, character, and personality.

Serve: The Clan establishes its own lifestyle for survival: purpose, image, intelligence, skills, intentions, capabilities, obligations, fears, achievements, and reproduction.

Live: The Clan unity is exercised by an inherent balance of health linked from one generation unto seven generations into the future. If a creature cannot keep up with the group, feels behind, some are watched as they offer themselves for food.

Work: The Clan stability depends upon the instinctive inter-relationship between Clan members toward each other.

Thank: The Clan has an integrated signal system for survival with other Clans living in the same area; pack communication.

Appreciation: The Clans recognize the specific area in which earth supplies all their needs for their living quarters, and they do not exhaust the areas, so that others may live.

Peace*: All Clan families honor this identity by preserving their life energy through rest.

Through Learning, there is a moral connection to the Earth, soil and spirit that renews, sustains and invigorates the energy of the Original People of this hemisphere. This connection has preserved their Earth connected identity.

Through Honor, Native people perpetuated their motives and deeds in a sacred manner assuring that the future may be a continuing evidence of Truth without interruption. Thus, the teachings are very much alive. Elders are the teachers of this culture. Every person wishes to perpetuate the wisdom of their Elders.

Through Knowing, accepting and practicing the ideals of Earth Law, the attitude of Native people perpetuates an inner peace in spite of the greed and rapacious activities of some people. They mentally regulate and refine Truth as the strongest survival instinct that preserves their identity.

Through Perception, Native people are conscientious of self and surrounding resources that are rooted in their ability to survive at moments of stress and tragedy.

Through Listening, Native consciousness is aware of all human rights and gifts and how they fit into Earth society in spite of their uniqueness. This inner knowing reveals the harmony that is hidden within, whoever, whenever, whatever, or wherever this identity is present.

Through Communication, in every dimension of awareness, Native people have maintained their own qualities of tolerance. It seems that they have an expertise in adapting other cultured tenets into their own lifestyle without altering the ethics of their own practices. For example, honoring Christianity (with its limitations) without changing the wider and deeper meaning of their own foundations of Truth.

Through Love, Native people have conquered their fears by reaching into the Source of all Being exemplified in their lives, art, customs, family relations and inter-relationships with former lives, always making preparations for life into the future.

Through Intuition, Native people are the purveyors of Truth as teachers and servers. In order to teach, one must serve.

Through symbolism, Native people can explain the sameness and the differences of people and their customs. The pathways, personalities, gifts and desires as missions in life, create transformations expressing who they are, what purpose life affords them, here and now, and into the future.

Through Creativity, Native people can, through dance, chants, art forms, oratory and psychic expressions, reveal the stability of their culture in recalling their ancient connection to the spirit in all things.

Through Magnetism, Native people understand the needs of others in areas that are beneficial to all forms of existence.

Through Gratitude, Native people find ceremony a form of happiness wherein gratitude taps into thoughts and actions to enrich the lives of the people. Gratitude expresses an equality for eternity. All For One - One For All.

Through Sensitivity, Native people recognize a stable boundary that establishes a Sacred Bond for life with Motherearth.

The Native People of this hemisphere have had constant contact with other people’s cultures since the late 15^th Century. To this date, no true interpretation of this happening is yet available. However, this historical event has had a dynamic effect upon the Earth and all the creature beings. At a glance, we depict pure tragedy on one side with unmeasurable gain on the other. The greatest tragedy is its effect upon all life.

While the people of all cultures were drawn to this hemisphere, the Native people have continuously maintained their unique status as the original inhabitants of this part of the world. Native position honors the sacred communion with the land and all its inhabitiants: animals, birds, fish, and plants. All life was safe and secured by a mysterious wholeness relating to one body, one heart, one mind, one spirit, and one law.

Since the Great Invasion occurred, the bodies of water, land, all of Earth’s resources, and all of her inhabitants have been exploited with a violence that only science and technology could exercise. The Native people have suffered equal devastation by losing their homelands, and violation of their way of life; from being one of the freest people to becoming the most confined, physically as well as culturally. Yet, there remains the seeds of Native tradition, whole, in spite of the continued subtle thoughts and actions of foreign cultures against the Natives and their consciousness.

There have been efforts by some sensitive people to improve the situation, but the difference in human values is not the same. The dominant society still holds on to their sense of superiority, ownership, cultural control and exponential growth. The very structure of the dominant society prevents them from communicating with Native people.

Presently, there is becoming a widespread awareness that the Native people have a vital and significant place in the sustenance of historical as well as cultural development of all life including humankind. This awareness is of the Fifth World and concerns the destiny of our future and that of our Earth. Other cultures have had knowledge of the history of the Earth but Native people are the custodians of this knowledge.

The dominant culture has pursued compulsive behaviors and taken up burdens ofsaving others while, in fact, having destroyed them. The rhythm of the universe has been tampered with, by nuclear intervention, and should be restored for the survival of the Earth and all her inhabitants. The Earth, in all its historical wholeness, is uniform complete, and functional. Now that we have entered a time of illumination we can, again, develop the “attitude of gratitude” from the extensive resources that have always been available to the inhabitants of the world.

If the dominant society can assess their human resources, along with those of Native people, there can be a healthy cooperation of resources. This course of study relies upon the inter-relationships, first of self, then of others. Therefore, the history of one’s self helps us to know the history of others. History is his-story: man’s worthy connection to earthly living. Earth History is the story of both.

Prior to the visitation of foreign people to this virgin land, no written history of the Native Way of Life had ever been recorded. Yet, for countless generations, the original inhabitants were linked together through the influence of Motherearth that drew everyone into a relationship that included:

♦ Giving praise, honor, and thanksgiving to one Supreme Source, the Great Mystery, the Source of all life.

♦ The Clan System that provided family unity, stability, credibility, integrity, and wholeness in body, heart, mind, and spirit.

♦ Belonging to the family of Motherearth established self-identity through Earth Law.

♦ Making and keeping promises to foster self-esteem and worthwhile relationships.

♦ Establishing a code and creed of self-awareness for personal growth through Love and Truth to secure Peace.

These teachings were handed down from one generation to the next through oral traditions: ceremony, song, dance, art, language and customs for every day living.

The people learned about their Earth Connection that fostered the wisdom, prophecy and philosophy around their council fires where teachers wore many faces to express many roles for the benefit or their growth.

The traditions were supported by the Elders, the Faith Keepers, the Clan Mothers, the Chiefs, the Sachems, the Storytellers, the People of Wisdom, and the Medicine People. This way of life secured a social structure of inter-relationships that has survived to this day.

The Elders taught the routines of daily living. The Faith Keepers conducted the ceremonies. The Clan Mothers perpetuated the moral codes of Truth. The Chiefs represented the people at Council. The Sachems were the spiritual teachers. The Storytellers perpetuated the Legends of Love, Truth, and Peace as teaching tools. The People of Wisdom were the historians and keepers of the records.

The Medicine People were the herbalists who helped the people maintain sound bodies, healthy minds and pure spirit. A medicine man or woman wore five faces: herbalist, councilor, historian, practitioner or his or her skills, and teacher of the Truth.

Purification Lodges were looked upon as sacred ceremonies and conducted for the people in a sacred manner. The pipe was carried by people who dedicated their lives to peace. Warriors were seekers of peace who were both men and women.

Since the beginning of time, each culture responded to the magnetic attraction exerted by Earth Harmony. People and Creature Beings settled in specific places where Earth Harmony was most compatible and comfortable to their nature and growth.

Ancient People followed their instinctive yearning by giving over to the mysterious energy that attracted them. They call this energy, “The Great Mystery”. They responded to this attraction intuitively, emotionally, mentally, and physically. As races developed they discovered energy sites upon which they built their special places called sanctuaries because they were energy vortexes. These sites formed a grid that linked all beings into a wholeness, and induced their gifts to flow unhindered throughout their world.

Among the Aborigines of the Americas, the Council Rings, the Sacred Hoops, the Medicine Wheels, the Sacred Places and the Medicine Clans, were expressions of Earth Harmony that guided their every day practices of life.

Mythological Philosophy is the Clan System of Sovereignty that provides the family image of wholeness from which there is no separation. The wholistic family protectors are:

Motherearth who provides survival for all earth families, each one of whom is responsible for the reproduction of life seven generations into the future.

Mythological Philosophy inculcates the dreams for learning about survival. This lays the foundation of survival for every earth species. Therefore, Mythological Philosophy defines, regulates, and refines the sovereignty of the Clan System to maintain everlasting purity for all living entities for time eternal.

What we face in our knowing is the recognition of the symbols of separation and control.

The symbols of control separate the growth of humankind because man does not have an example of Truth from which to establish a firm foundation. Man sees expansion of growth as using the gifts of the Earth, thinking it’s inexhaustible. Man’s progress is geared to speed. The moment one project has become completed, man’s impatience uses this project to launch the next. It is called exponential growth. This process of growth puts a strain on all Earth’s resources without being sensitive to the need for restoration. Man has fractured the backbone of the future, not only his own, but every entity connected with the Earth as well.

When we focus on the history of the Earth, we have a firm foundation from which to grow. Every place we look is an example that sets the pace for growth based upon the natural restoration of resources. The history of the Earth builds a moral consciousness based upon love and respect, the spiritual and physical marriage that produces harmony. The ancient Ancestors of all cultures who inhabit the Earth, have made signs to awaken the dormant crystals that lie i the vaults of every manifestation on this planet. The Ancient Ancestors are using their magic wands to stir the matrix for rebirth. Humankind must now make a commitment: awaken or be swallowed into oblivion by fear. Yes, it has happened before, when the crystals were misused.

The traditional Anishnabe Clan System was originally given and is today the most appropriate means of enacting sovereignty, self-determination and governance of the Ojibway community and nation. Such an Aboriginally-based system can meaningfully and properly respond to all levels of need and aspiration of the Ojibway people in “nation building”: i.e. to control and exercise and develop the institutions and structures of administration and enforcement, social services, community development, justice, property and civil rights, constitutional matters, custom law, health services and cultural/educational programs in such a way that it reflects the original values and Anishinabe ways, and promotes the total well-being of the people.

The Anishinabe Clan System is described both as a Great Law and a form of social and political governance. The original Clan System was spiritually endowed as a Great Law. It became an effective system of social order and throughout its institution and operation for the social, political and governing good of the people. For this reason it continued to function for the whole of the people, and wholly for their needs and pursuits. Through changing times the Clan System remained strong and was a key to the strength of the people, their collective identity and their unity, while at the same time, maintaining the dignity, integrity and personal identity of the individual.

To appreciate the working of the Ojibway Clan System as a framework of government and system of social order, we must be able to see how the system functioned in its inner dynamics - guaranteeing effective leadership and yet affirming the direct involvement of all the people in the life and concerns of their community and in the decisions that would affect their lives.

Each Clan had a place within society and each had a designated function to serve. From time to time, as the need arose or according to the ritual and seasonal ordering of the particular clan, each clan would gather to meet, give teachings of the clan origins, instruct of its role and prerogatives, attend to clan needs and discuss the concerns and issues that were its special responsibilities. Again, at certain times, the individual clans having met separately, a Clan feast would be called which would bring all seven clans together to rehearse the teachings of the origins of clans, demonstrate ceremonially the placement of clans within the clan system, share the gifts of knowledge and experience particular to each clan, and field the concerns, recommendations and decisions of each clan through its clan leader.

Each clan had its own elected or appointed clan chief who was the spokesperson for the clan. Two of these clans were vested with the special function of leadership for the whole of the tribe. It is important to recognize here that the role of leadership is not one that is authoritarian or dictative, but is a role that is given because of the qualities of one’s capabilities as spokesperson for the whole of the clan, of one’s ability to communicate effectively with all of the clan, and of one’s dedication to the work of the clan as determined by the clan membership.

Neither is this the kind of representative government where leaders are selected to “represent” a group of people and make decisions on their behalf. Rather, it is a truly democratic governing system where the spokesperson (leader/chief) of each clan speaks for the clan membership - being knowledgeable of their wishes and directives through clan meetings and through continual direct contact and communication with individuals and families of the clan.

In the traditional societal framework, since a clan member could not marry within his/her clan, in each family there were, therefore, at least two clans represented. With this same requirement, when children married they would introduce other clans into the extended family. People, held together by close family ties, then, promoted the co-operative and integrative working of the clan system, as a number of clans spoke for the composition of each extended family. In this same sense, the governing body that is the overall family of clans could not, by its very nature and inner dynamics, do other than function in a democratic, integrative, and interdependent fashion. Traditional society, then, where family and community lived with the clan system and which was governed by the system of clans, was a strong, unified, ordered and democratic society. A contemporary Aboriginal society, wishing to re-claim the clan system governing structure, would also need to revitalize the clan system among the people at a personal, family and social level in order for traditional government to function at its optimum. A move toward the clan structure of governing must go hand-in-hand with an overall educational/awareness program acquainting the people with the workings of such a system and encouraging the re-development of the clan system in their own lives.

The Creator gave the Earth’s Original people , through the great prophet and teacher In.Do.Daim, the O.do.i.daym.i.wan (the Clan System).

The Law of Clans had been given to The People as a way of sacred knowledge and order - a system that became a government framework for the unity, strength and social order of the Nation. The clan system became the way in which people could and did maintain individual and collective identity without separation from the village, tribe or the nation.

The clan system was a complete democracy in its purpose, intent and meaning. Through the clans was given the right and voice to all the People. In the clan system was the right and voice for women, children, young and old, and the unborn. As many duties and responsibilities as may be embraced might produce a leader - man or woman. These persons were called Ogimaw, leader, and later “chief”.

In the clan system, with its leadership and representation of all the people, lay the basis of Anishinabe democracy, law, truth, peace, brotherhood, honor, strength, unity and social order.

The ancient ordering of clans can be translated into a contemporary framework, while still being in keeping with traditional beliefs, principles and original function of the clans.

By assembling the seven clans around the seven-pointed star, we can demonstrate their relationship to one another for the purpose of describing a traditionally based contemporary Anishinabe governing system. (The seven-pointed star is a traditional design that shows how all the great principles that make up the whole are joined together in a totally interconnected and integrated way). It will serve to show an effective governing system that can guarantee participation of all the people in all those matters that affect their lives and their community. (See Diagram at the top of the following page, entitiled: Relationship of the Seven Clans.)

When these original clan designations and clan responsibilities are translated into contemporary designations of responsibility, the seven clans may be represented as:

(See the diagram at bottom of following page, entitled: Contemporary Clan Designations)

It is essential for effective Aboriginal Government that the people (individual, family and clan) be involved in all important aspects of expression of concerns and decision-making that will directly or indirectly affect their lives and livelihood. Community Councils, composed of the people bringing their ideas and concerns to their leaders and central council members and related staff serve to guarantee that the people always have access to the decision-making body and can participate in a real and effective way to those areas that concern themselves, their families and community. On the other hand, the mandate to govern and to speak the words of the people is entrusted to the councillors and chiefs by virtue of their ability to be their voice and to give expression to the will of the people.

The final diagram on the following page shows how this aboriginal form of government moves from the people through a governing structure based on the clan system where the people input their concerns to designated areas of planning, development, governance, justice and education. These Councils have primary advisory and directive input to the central governing council. Considerations of this input, planning and action are carried out by the central governing council according to clan relationship and co-operative decision making. From here the council can affect appropriate action through the heads, staff, service providers and programs that come under the portfolio of the clan-designated positions and under the purview of clan-designated Community Councils. In this way, the doers of decided action can most appropriately and more reliably respond to the expressed and discerned needs of the people. As well, greater order and integration can be given to actions taken by the tribal council for the people.

The end results of this process then leads back to the people and ideally brings about a greater quality of human life that has been initiated by the people, decided upon by their elected government, and carried out by the people who are most capable of responding to the needs of the people. Each Community Council, working through its spokesperson, exercises direct input and supervision to its designated area of responsibility. It is within this pattern that the responsibilities of nation-to-nation relationship, self-governance, planning, justice, healing, community well-being, education, economic and resource development are upheld by the people themselves, and carried out for the greatest benefit of all the people.

The expression of needs and direction to the governing council come directly from the people. These are processed to the governing council through the spokespersons (clan chiefs) of each clan/community council. The treaties, alliances, trade and commerce arrangements, community governance, programs and services of community, family and individual health and well-being are the products that are derived to answer the expressed and discerned needs of the people. The Clan system of governance, thus, flows from the people in response to their needs, back to the people again in fulfillment of those needs - leading the people, the community, the nation toward a greater quality of life in a way that is eminently democratic, self-determining, as well as Aboriginal in character and quality.

Welfare Reforms in Ontario, cuts in social programs and shifting trends in employment require communities to develop innovative support services for unemployed individuals and long term social assistance dependents.

Although employment services exist in the community, we have found that flexibility and compassion is lacking in facilitators. Some agencies are more interested in “how long (they) can stretch out the funding” of the program than in helping individuals to become independent and self-supporting. Most programs miss the importance of the Spiritual and Cultural components as well as tolerance and respect.

We have examined the needs, barriers and solutions to determine whether the homeless and those at risk of becoming homeless could be inspired to facilitate their own journey back into their communities and employment.

Our method of illustration, evaluation and action planning is based on the Wisdom Wheel - a diagram symbolic of balance - which can be applied to any area, from personal development to community well-being. Their desire to achieve and their willingness to change will ensure success.

We have discovered that the prerequisites for the most effective transformation are Willingness, Experiential Learning and a commitment to WorkFAIR Principles.

We believe that all sectors can work together toward the common goal of Community Economic Development in the Nipissing District and that to form successful relationships, we must be free to welcome any person as an individual person first and that by adapting our facility and programs to respect culture and spirituality, greatly improve the likelihood of success.

WorkFAIR requires one coordinating team (who will facilitate on a contract basis) comprising five former Social Assistance Recipients who meet the criteria of Ontario Works and Original Peoples Work Fair Principles and Traditions Prerequisites. Each will be conduct a committee of specific specialists who are certified in Employment-related fields.

To assess the suitability of participants for Job Club and Employment Placement, Ontario Works Officers identify:

♦ Access to transportation, support system of family and/or friends, community support network, childcare providers

♦ Open-mindedness regarding possibilities, potential and transferrable skills from personal interests and/or life experience

♦ Projection of “feelings of superiority” from those in positions of power or directional supervision IE. Some social service workers, some utilities representatives, some landlords, some employers, some counsellors and psychologists

♦ Cooperative partnerships between participants and Municipal Government for the purpose of mutual prosperity

♦ Development of positive, working relationships between Ontario Works Officials and participants

♦ Emphasis on the temporary nature of Social Assistance support and the positive aspects of our Employment Services and Resource Centre

♦ Preconceived notions about Social Assistance Recipients based on class, attire, possessions, residence location ( or lack of)

♦ Poor public opinion; development of poor self image and/or depression related to rejection in the job search process

♦ All major factors leading to elevated stress IE. Divorce, death of a loved one, loss of home, loss of job

♦ Anger, resentment and/or fear toward members of the business community or Ontario Works Department

♦ Address immediate needs and connect to personal vision or desires for the future

♦ Identify willingness to develop a long-term action plan to attain goals, acquire sustainable employment and stability of basic needs

We have had successful experiences with the “Hard To Serve” clientele. We will accept anyone who is willing to work and desires a change in their lives. The Ontario Works Officer may inquire as to whether the Self Evaluation is done and refer clients through the mandatory process but the Coordinating Team will go through the process with the participant if he/she is experiencing difficulty. Our team will demonstrate, through actual personal experience, how weaknesses can be turned into strengths and liabilities into assets. We will overcome participants’ barriers to success together. IE. Car pooling, buddy system and group volunteerism could be initiated.

This process is based on the Wisdom Wheel of Native Heritage. It is a symbol of balancing personal needs to achieve personal development and fulfilment. Please take the time to evaluate these areas of your life to identify your readiness for employment. Conduct a personal inventory to discover how these areas are working in your life.

Belief in Higher Power or Greater Consciousness, Hope, Faith in One’s Self, Life Vision, Gut Feeling or Instinct.

Serenity & Good Will.

Education, Current Events, Yearning for Learning, Art & Music, Creative Pursuits. Enter New Activities which Stimulate Thinking.

Anger, Fear, Hurt, Love & Responsibility: Family, Friends, Support Network, Community Involvement, Self-Respect and Respect for Others.

You may have found some areas that are out of balance. Can you describe some ways these areas of need can be filled? Do you need help to complete this exercise?

Are any of the emotional components unhealthy in your opinion? For instance, do you only become angry with present situations, or do thoughts of past experiences make you angry even today? (Resentment is an unhealthy form of anger).

Does your personal and employment development plan include measures to deal with these areas?

Are you willing to participate in a group, with people who are or have been on social assistance, to begin correcting these areas? (Not psychology, but support).

Purpose: To increase employment search skills, employment search network and general job readiness.

♦ Introduction and general information session conducted by program Coordinators who will share personal stories. Group involvement will allow WorkFAIR to establish a rapport with participants, enabling a flow of information. The objective is to motivate clientele by creating an exciting, optimistic, creative and productive environment for learning.

The skills gained by participants are documented according to individual assessments. These ongoing evaluations are conducted by the WorkFAIR counsellor and the participant, under the direction of the Certified Employment Counsellor. A monthly report is forwarded to the Ontario Works Officer.

♦ Each participant is given a Personal Agenda & Organizer to record daily activities and book appointments. A record of goals and progress is visible every day and increases self-esteem. The organizer holds a journal of contacts, conversation highlights and action plans. It becomes the participant’s reference for support connections and job-finding network

♦ Each participant is taught how to construct a professional cover letter. Generic and job-specific templates are provided

♦ Participants learn objective self-evaluation techniques and set goals for improvement. Networking and resources are accessed to meet these goals.

♦ Participants learn how to identify transferrable skills by using an inventory process to rate competence based on ability and experience

a) Communication Skills - verbal and written, listening and making presentations

b) Instruction and Leadership - Supervisory experience, lesson planning, teaching methods, innovations and troubleshooting, recognizing performance problems or

c) Management - ability to implement business plans within assigned budgets, organizing tasks and delegating responsibility, team building, customer consciousness, conflict resolution, troubleshooting and scheduling

d) Organizing and Analysis of Information - research skills, sorting data, interpreting data, monitoring procedures for quality control

e) Planning Aptitudes - development of efficient service delivery, outlining, procedures and sequence of planned events, anticipating alternative measures and safeguards, identifying priorities

f) Entrepreneurship - visualizing potential opportunities, inventing new products or services, creating new approach or sales pitch, practical approach to improvisation and adaptation of methods and resources, farming out tasks to save time and money, strong sense of responsibility for customer satisfaction and profit for self, employer and project

g) Negotiation Skills - contract negotiations, conflict resolution, presentations to instigate action from the recipient, for the purpose of influencing opinion, sale of a product or service, forming strategic alliances, implementing a plan, advocacy

h) Physical Assets - stamina and endurance, good health, specific ability in employment or recreation, agility, balance, dexterity, use of the senses, exercise program for maintenance and/or improvement

i) Technical/Operational - automobiles, heavy equipment, machinery, factory robots and production systems, inventories, shipping/receiving, blueprints, electrical, plumbing, heating and air conditioning, exemplary driving record, marine navigation, computers, office equipment, communications systems, precision work such as machining or sewing, food preparation and storage, hospitality industry, bartending, housekeeping, Hotel Front Desk, related safety requirements and regulations

j) Artistic Interests - composition of music, story and poetry writing, drama and comedy, use of musical instruments, drawing, sculpting and painting, home renovation and decoration, dance, use of natural materials, fashion design, make-up artistry, theme party planning, computer-aided graphic design and imaging, photography, etc.

k) Agriculture/Horticulture - care of pets and/or livestock, understanding weather patterns, use of natural resources, planning and maintaining vegetable and flower gardens, prize entries in community fairs, preserving produce, drying flowers, sales of vegetables or flowers, gathering and cataloguing seeds, creating gifts from the garden, growing and use of herbs, gathering wild berries, identification of plants and insects which are harmful or beneficial, improved gardening procedures, producing fertilizer from compost, preparation of ground and conservation of water

l) Adventure and Emergency Response - rock climbing, canoe or bicycle treks, cross- country excursions, visiting locations of interest, learning other cultures and philosophy, self-defence courses, First Aid and CPR, rescuing and assisting those in crisis, interest in space or oceans, wilderness camping, exploring caves, etc.

The list will most assuredly go on to include family activities and wildlife areas of skill.

♦ Flexibility - ability to work independently or as part of a team; ability to complete a specific assignment on contract terms, fulfill duties in a commercial setting or work at home

Participants will gain knowledge of employment trends and the opportunities which are present in the New Economy. They will acquire hands-on computer experience.

An agreement is formed between WorkFAIR and Employers to facilitate a reporting process and evaluation of employee/job placement quality. Employers will agree to pay at least 10 cents above minimum wage (powerful incentive and self-esteem booster for the worker), comply with Health, Safety and Labour Legislation relating to the position. Benefits and source deductions will depend on the nature of employment - whether on the payroll or for contract work.

This strategy focuses on assisting the employers to increase their revenue base by employing quality, committed workers to complete overload tasks. We will describe how the diverse skills of the employee can be used in several areas of their business to facilitate a more productive, customer oriented environment and increase revenues.

We have found the enthusiasm level of social assistance recipients to be higher than that of existing employees, their productivity is higher, loyalty to employer is effectual and commitment to customer satisfaction is more earnest.. This has created some difficulties with co-workers so we will endeavour to provide background information to participants prior to commencement of employment.

WorkFAIR staff are on call to resolve employment related problems, and will work with participant and employer to address any issues which may arise. We have found most employers to be tolerant and flexible regarding unique circumstances. Members of the business community are willing to give social assistance recipients equal opportunity to earn promotions, especially in the small business sector.

We provide prospective employers with several pre-screened individuals whenever possible. However, we have found that most employment placements arise from crisis or increased workload. Therefore, timely response to requests for employees is critical and we have the proven ability to evaluate appropriately qualified personnel at these times.

Skill and knowledge acquired through hands-on experience is a valuable asset in today’s job market and will give participants an edge in the employment competition process.

Peer support networks will be identified to establish cost efficient transportation and communications systems. Urban job search and interviews can be scheduled to coincide for several participants at one time. Provision of transportation through sponsorship can provide low cost group excursions in the District and beyond for the purpose of acquiring employment and contractual income.

Participants who can accomplish piece work assignments from a home base will be identified. They may be able to acquire several revenue sources and will generally obtain “fees for services” compensation based on the quality and quantity of work.

While most companies have a regimen they follow when orientating new employees, so shall WorkFAIR. After the initial intake process is completed, an introduction to the administration facility and available resources will be presented. A flexible schedule for accessing the opportunities and equipment is needed.

Such a curriculum may include talks by the President/Coordinator, Traditional Clan Elders, Safety Coordinator, Traditional Clan Mothers, and the officer representing management. A change of pace is highly desirable, otherwise, induction at meetings can become rather dull. To prevent the monotony, talks are spaced with videos and demonstrations. These may include right and wrong procedures on the job and safe methods of conduct. Emphasis on employment ethics and respect for all is important for success.

It is imperative that a special room be designated for regular use, particularly for group meetings and confidential interviews. Proper visual aids are needed for charts of projected goals and explanation of procedures. If only one day per month is set aside for orientation to the program, it must be done carefully in order to include all necessary steps. An outline might be scheduled as follows:

♦ Introduction: who we are, why we are here, what we will accomplish and how.....................................................................................................30 min.

♦ Tour of resource area and introduction to equipment and assistants.............................................................................................30 min.

♦ Identify participants’ hopes for achievement and plans to carry this out.......................................................................................................30 min.

♦ Advantages and barriers in the journey of personal quest for success................................................................................................30 min.

♦ Ethics, rules and policies; question and answer period..................................................................................................45 min.

♦ Details of Training Program options................................................................................................30 min.

♦ Welfare of the participant as an individual; insurance policy discussion............................................................................................30 min.

♦ Open Forum on Healthcare and Healthcare Facilities; First Aid Responsibilities...................................................................................30 min.

♦ Accident Prevention Information; Safety on the Job/Training........................................................................................20 min.

♦ Video: Care of Tools, Handling Tools, Safety Accessories, Proper Storage................................................................................................20 min.

♦ Safe Work Methods; WHIMIS; First Aid Certificate Course Advantage...........................................................................................15 min.

Individual admission programs, workshops and seminars are offered at various times, depending on pre-arranged scheduling.

1. Established definite requirements of skill and responsibility for each job operation, by efficiency and safety consciousness.

3. Provision of valuable support and scrupulous efforts to assist those supervised.

6. Creation of a flow chart to project a uniform schedule of successes and optimistic expectations.

10. Stabilization of the workforce and assistance in keeping overhead costs down for small business.

17. Elimination of friction, focus on goals, and a step forward on equal footing.

The economy may be strained and traditional jobs may be disappearing but, there really is hope. Our basic instinct for survival and the responsibility of providing a decent future for our children demands a creative approach to achieving a sensible, sustainable standard of living. We must engage in “possibility thinking” and maintain a positive attitude if we are to help ourselves and others to end social assistance dependency.

Employer must agree to maintain Participant’s anonymity and respect their rights. Employer will be asked to participate in regular evaluation of placement with WorkFAIR. Reporting of Employment Evaluation will be released to Ontario Works.

Are you in compliance with Labour and Safety Regulations? __________ Documentation: _____

Is the position: Temporary? _______ Permanent? _______ Contract? _______ Seasonal? ______

Are you willing to participate in reporting this placement’s activities with us? ________________

Relevant Comments/Criteria: IE. Transportation, Attitude, Unique Characteristics of Work

Date of Initial Contact: __________________ Date of Placement: ________________________

Date of Commencement: ________________ Total Hours Per Week: ______________________

Date of Termination: ___________________ Reason __________________________________

♦ Follow up with employer within three hours of employment commencing. Employers are encouraged to contact us immediately if there is a problem is encountered.

♦ Follow up with participant within three days of employment commencing. Participants are encouraged to report any difficulties as soon as possible.

♦ We would strive to give objective evaluation of a participant and employer. Abusers will be identified. Where exploitive activities or poor quality placements exist, replacements will be sought and recommendations be made to improve placement site conditions and performance of participant. If no progress or improvement can be made, placement will be terminated.

♦ The typical client activity report will be made in the WorkFAIR environment using entries recorded in Agenda/Organizer. A simple list of participant efforts and schedule is provided to the Ontario Works Department.

♦ WorkFAIR will submit detailed accounts of participants’ actions and calendar is provided to the Ontario Works Department.

♦ WorkFAIR submits detailed accounts of participants’ tasks and related costs to our Administration. The Administrator keeps records organized and current. Computer applications will allow periodic audits by the District to be completed in an efficient manner. Our reporting should be detailed enough to make auditing practically painless.

We are committed to client confidentiality. We make maintain familiarity with Legislation regarding the Hiring Process, Screening Practices and Privacy-related issues. We can ensure that criteria are met and 36complied with. Reporting is done monthly. Delivery of services could commence within one month of acceptance of this proposal.

Seed funding is required to achieve massive, immediate positive impact in the community. Several foundations and provincial ministries have expressed support for this venture.

1. To identify customers, their needs and their desire to access Worker Cooperative services.

2. To identify workers, their weaknesses and strengths and willingness to work within the Co-op structure.

3. To assess the climate on all fronts of the marketplace in relation to the social assistance recipients’ image and this mission.

Social Assistance Recipients have an exciting, entrepreneurial edge they may not be aware of. WorkFAIR Employment Placement staff show newly registered clients they are not powerless to create and sustain new avenues of income. The advantage for workers is their instinctive adaptation to change, upheaval and uncertainty, gained from years of experience.

Community, business and personal services continue to experience phenomenal growth. Employment changes by Industry in Ontario show us that manufacturing, transportation and financial businesses have had significant growth. Agriculture has experienced minimal change, while reductions and downsizing were experienced in construction, trade and commerce, and public administration over the past number of years. Changes by occupation show us that more jobs were created in management and “direction” work, and over 75 000 in processing or transformation. It is our experience that there is increased demand for people who can sell and promote products for manufacturers. Training in sales and entrepreneurship is a must!

Original Peoples Work Fair Principles and Traditions Pilot Project For Floating Detox & Treatment Centre For Homeless Peoples

Traditional Clan Mothers are our overseers and are reported to continuously as the Project develops. They are our Spiritual Guides. They receive reports of steps taken in the development of specific projects.

Traditional Clan Mothers are chosen by the group (Truth and Executive Council) and are offered tobacco when asked to participate as Traditional Clan Mother in the organization. Clan Mother status cannot be defined by age; age is not a consideration.

They voice any concerns they have regarding specific projects and ask essential questions regarding the reason and the beneficiaries. The Clan Mother contacts other women and formulate a group and Council who work as overseers and deal with women’s concerns. Traditional Clan Mothers may have their own circles and may formulate their own agenda to create education and awareness in the community, build a resource library, etc.

Traditional Clan Mothers check projects against the 151 Rules and Laws of the Algonquins and our prerequisites (Enclosed). Traditional Clan Mothers keep a journal of all activities performed at the Homelessness Project residence and the office.

The Traditional Clan Elders are our Spiritual Guides and have lived through childhood, adolescence, teenage, young adulthood and adulthood. A Traditional Clan Elder becomes so by the teachings received. They provide teachings and pass on their wisdom to Council, clients and volunteers as well as government.

Traditional Clan Elders work cooperatively with Clan Mothers, Clan Pipe Carrier and Council. Elders are men and women. They acknowledge Clan Mothers as closest to the Creator because she has the ability to give birth to life and pass all matters on to them for approval.

Our Traditional Clan Elders keep spirituality going. Elders check projects against the 151 Rules and Laws of the Algonquins. Elders perform ceremonies at public functions and set the atmosphere for meetings. They are our spokespersons and our leaders. Elders keep a journal of activities done for clients, staff and council of the Original Peoples Work Fair Homelessness Project.

The Traditional Clan Pipe Carrier is a Spiritual Guide who performs ceremonies in the Lodge. The Pipe Carrier does not come to us, but we must ask him for help. We must seek him out. He/She is also an overseer and reports to Traditional Clan Mothers. They carry on Lodge teachings in and out of the lodge. They oversee the Fire Keeper and all Lodge activity.

They keep the love and truth going. The Pipe Carrier may make a presentation on behalf of the group, as requested, to officials.

Assistance with lodge and with fuel costs are provided by the Project. Tobacco is offered to the Pipe Carrier and then he/she is asked what help is needed. The Traditional Clan Pipe Carrier keeps a journal of all activities regarding the Homelessness Project.

NOTE: Al spiritual guides are welcome at the residence and office at any time and meals will be provided as necessary.

♦ In consultation with Traditional Clan Mothers, Traditional Clan Elders, Traditional Clan Pipe Carrier and Truth and Executive Council, develop a work plan for operation of the program

♦ Develop a strong friendship/partnership approach with staff and effective working relationships

♦ With the assistance of technical advisors and contractors, develop and coordinate financial reporting systems for the program that meets local needs and provide required information as necessary

♦ Locate, develop and distribute policies and guidelines for service standards, evaluate operation of local programs

♦ Orient local sites to the program and to the roles of governmental and non-governmental services

♦ Offer training sessions for staff, covering topics of greatest need and interest for knowledge and skill development

♦ Provide in-person, telephone and mail/e-mail information and support to site staff as needed and distribute information on Crisis Care issues, service development and delivery, information and support functions, planning techniques, collaborative project ideas, etc. for ongoing professional development

♦ Advise local sites concerning personnel, service provision and community involvement and accountability

♦ Monitor progress and issues in implementing Crisis Care programs and provide critical information to local programs

♦ Coordinate, compile and submit a Service Plan for Year II and negotiate funding

♦ Staff the Original Peoples Work Fair Council and meet in-person or by conference call as budget permits

♦ Report regularly to Council, Traditional Clan Mothers, Traditional Clan Elders and Traditional Clan Pipe Carrier

♦ Under the direction of the Truth and Executive Council and with the assistance of staff, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier, implement the Crisis Care Program using our Wisdom Wheel and Prerequisites

♦ Assist in developing a detailed work plan for start-up and operation of the program

♦ Assist in maintaining financial records and reporting systems for the Program

♦ Assist in recruiting , orienting and training service volunteers as required by the services offered

♦ Once operational systems are in place, phase in and deliver Crisis Care services

♦ Work with consumers, care givers and other service providers to develop relevant information, referrals, service provider training and care giver support and education services

♦ Work with First Nations community agencies and organizations to improve access to services, communicate needs and provide cultural sensitivity training as needed

♦ Regularly monitor the program and adapt and improve the delivery of services

♦ Sign an “Oath of Confidentiality” and respect client confidentiality at all times

Objective: To provide community-based services to enable the homeless and the poor (First Nations and other) and their extended families to achieve independence.

♦ Sign an “Oath of Confidentiality” and respect client confidentiality at all times

Objective: To ensure the safety and well-being of clients and staff by consulting with clients to discover needs and arranging schedule with Transportation Coordinator/Driver, Counsellor, Cook and Maintenance Staff.

♦ Consult with Transportation Coordinator/Driver to schedule outings (Within a half mile of the site, clients will be required to walk, unless physically unable to do so)

♦ Consult with maintenance staff regarding cleaning or repairs needed on a daily basis

♦ Assist other staff with their responsibilities as needed and if all other tasks are completed

♦ Make rounds in the morning to make sure all clients are present and accounted for

♦ Sign an “Oath of Confidentiality” and respect client confidentiality at all times

* Accountable to Coordinator, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Pipe Carrier

Objective: To safely and efficiently deliver transportation services to clients and staff/volunteers of the Original Peoples Work Fair Principles and Traditions

♦ Facilitate the delivery of transportation services to clients, staff and volunteers of Original Peoples Work Fair Principles and Traditions

♦ Be familiar wit insurance regulations pertaining to the provision of passenger transportation

♦ Be aware of the availability of volunteer drivers and to designate transportation assignments accordingly

♦ Communicate with Coordinator as to client transportation requirements which cannot be delegated to volunteers

♦ Sign an “Oath of Confidentiality” and respect client confidentiality at all times

♦ Report to Coordinator of times available, by the 25^th of each month, for the following month

♦ Notify client one day prior to transportation scheduled to confirm appointment

♦ Submit mileage report and personal journal by the 25^th of each month (reimbursement projected at .28 - .34 cents/km)

♦ Submit monthly Client Contact Summary for each client or staff member, by the last day of each month

♦ Be punctual for all transportation assignments and notify Original Peoples Work Fair Principles and Traditions as soon as possible when unable to fulfill assignment

♦ Inform Original Peoples Work Fair Principles and Traditions immediately of any concerns about physical health or well-being of clients or staff, and about any incident which may have occurred while with client/staff

* Accountable to Coordinator and Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier

Objective: To provide one-to-one counselling to clients by matching a counsellor with client according to experience and need.

♦ Contact client one day in advance of scheduled meeting to confirm appointment

♦ Inform Original Peoples Work Fair President/Coordinator as early as possible of inability to fulfill scheduled appointment

♦ Submit monthly Client Contact Summary for each client served, by the 30^th of each month

♦ Notify Coordinator immediately if change in client’s physical health or well-being is identified

♦ Notify Coordinator in an “Unusual Incident” occurs while with the client and to submit “Unusual Incident Report” within 48 hours of occurrence

♦ Sign an “Oath of Confidentiality” and respect client confidentiality at all times

*Accountable to Coordinator, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier

Objective: To ensure that three healthy, balanced meals and three snacks are provided for clients each day and that kitchen is clean and in order

♦ Sign an “Oath of Confidentiality” and respect client confidentiality at all times

*Accountable to Coordinator, Traditional Clan Mothers, Traditional Clan Elders and Traditional Clan Pipe Carrier

Objective: To ensure viability of Original Peoples Work Fair Principles and Traditions Homelessness Project by fund raising locally.

♦ Positively represent the Original Peoples Work Fair Homelessness Project in fund raising activities

♦ Be familiar with Original Peoples Work Fair Principles and Traditions Homelessness Project missions and goals and be able to answer basic questions regarding programs

♦ Sign an “Oath of Confidentiality” and respect client confidentiality at all times

*Accountable to Coordinator, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier

Objective: To safely and efficiently transport clients, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier to appointments, programs, ceremonies and other outings.

♦ Report to Coordinator of times available, by the 25^th of each month for the following month

♦ Provide volunteer transportation to clients, Traditional Clan Mothers, Traditional Clan Elders and Traditional Clan Pipe Carrier

♦ Notify insurance company of involvement in volunteer transportation services

♦ Sign an “Oath of Confidentiality” and respect client confidentiality at all times

♦ Submit monthly Client Contact Summary for each client served by the last day of each month

♦ Submit monthly report by the 25^th of each month (projected reimbursement rate is .28 - .34 cents/km)

♦ Be punctual for all volunteer transportation assignments and notify Coordinator as soon as possible when unable to fulfill volunteer assignment

♦ Inform coordinator immediately of any concerns about the physical health or well-being of client or about any incident that may have occurred while with the client

*Accountable to Coordinator, Traditional Clan Mothers, Traditional Clan Elders and Traditional Clan Pipe Carrier

Objective: To represent the clients at Original Peoples Work Fair Homelessness Project Truth and Executive Council meetings.

♦ Act as a conduit of information between the clients and Original Peoples Work Fair Principles and Traditions Homelessness Project Truth and Executive Council

♦ Represent clients’ perspective at Original Peoples Work Fair Principles and Traditions Homelessness Project Truth and Executive Council meetings

♦ Sign an “Oath of Confidentiality” and agree that any information afforded by the position of Liaison, be it verbal or written, that may serve to identify a client, be held in strictest confidence and shared only within Original Peoples Work Fair Principles and Traditions Homelessness Project Truth and Executive Council to the degree necessary to offer appropriate assistance

♦ The Coordinator Assistant will provide Liaison with a monthly report of Homelessness Project activities by the 5^th day of the following month

♦ Receive any concerns put forth by the Truth and Executive Council in regards to the Homelessness Project and supply this information to the Coordinator for action

♦ Receive any concerns of clients and express them to the Truth and Executive Council

♦ Deliver Council concerns to Coordinator or one of the Directors if a situation is unresolved at Council level

*Accountable to Coordinator, Traditional Clan Mothers, Traditional Clan Elders, and Traditional Clan Pipe Carrier

Time	Monday	Tuesday	Wednesday	Thursday	Friday
8:30-9:00	Preparation	Preparation	Preparation	Preparation	Preparation
9:00-9:15	Sweet Grass Ceremony	Sweet Grass Ceremony	Sweet Grass Ceremony	Sweet Grass Ceremony	Sweet Grass Ceremony
9:15-10:30	Healing Circle	Meaning of Sweet Grass Smudging Eagle & Feather	Meaning of the Red Road Elder Teaching on the Teepee Set-up	Intro to the Four Directions Purification Lodge Meaning of the Drum	Healing Circle
10:30-10:45	BREAK	BREAK	BREAK	BREAK	BREAK
10:45-12:00	Counselling	Counselling	Counselling	Counselling	Counselling
12:00-1:00	LUNCH	LUNCH	LUNCH	LUNCH	LUNCH
1:00-4:00	Field Work Identifying Plants	Field Work Horsemanship	Field Work Visit Elders	Field Work Horsemanship	Field Work

ITEM	MONTHLY	YEARLY	TOTAL
START-UP			$29 462.50
DRY CLUB	$13 032.50	$156 390.00	$156 390.00
CRAFT SHOP	9 767.50	117 210.00	117 210.00
SOUP KITCHEN	10 942.50	131.310.00	131.310.00


TOTAL REQUEST			$434 372.50

Payment and Fee Schedule
Amount	Date	Condition

Project Personnel
Person	Responsibility	Supervisor	Phone Number




	$0.00
	$0.00
	$0.00