By Ethleen Iron Cloud – Two Dogs, Tribal Youth Training and Technical Assistance Manager,
Tribal Youth Resource Center
Historically, in the Indigenous world view, children and youth were seen as the future of the people, and were to be cherished, protected and nurtured so they will become healthy strong leaders – in their home, community and Nation. Today, due to the impact of colonization on Indigenous people, many of our youth have not had positive, nurturing experiences growing up and this has had deleterious effects on their spirit often resulting in a general negative outlook on life. When children and youth with such experiences are referred to programs and services designed to help, staff and service providers may be confronted with behaviors from youth that challenge engagement. For example, youth that have angry, rageful behaviors are sometimes labeled as “non-compliant” and/or “resistant” by service providers, which then impacts or limits the services the youth need. Contrasting responses by service providers include listening with a non-judgmental ear, giving the youth time and space and using culturally based approaches to engage youth at the appropriate time.
One example is to focus on the relational approach or kinship with Indigenous youth; looking at and treating them as a relative instead of a “client” or “case” can lead to more effective engagement with youth. Bill Milliken, founder of Communities in School (CIS), said “It’s not programs that are transforming young people’s lives, its relationships” (Our Mission and History – Communities In Schools). Indigenous societal structures were held together by kinship, this bond spoke to respect for one another, observance of boundaries and most importantly guided behavior with one another to be grounded in compassion. Dr. Martin Brokenleg’s work to “reclaim youth at risk” promotes restoring basic values in working with youth – compassion, loving care, encouragement and hope (http://martinbrokenleg.com/articles). Traditionally, Indigenous children and youth had more than one mother, more than one father in that their Aunts and Uncles were seen as mothers and fathers respectively. There was a shared responsibility for loving, cherishing, teaching and mentoring Indigenous children by all relatives and community, even if there were not related by blood. This gave the child/youth additional support and love to grow strong – physically, mentally, emotionally and spiritually.
So how can programs, schools, and community services engage Indigenous youth more effectively and how do we transform the historical and ancestral strengths and practices to be applied in contemporary settings? For example, using kinship terms with children and youth in schools, programs and communities can give youth a sense of “I belong”. In one Lakota healing camp, depending on the age, every child is addressed as “Takoja” (grandchild), “Toska” (nephew) and/or “Tojan” (niece); as a matter of practice and in the interest of restoring kinship societal values and sending a message to the youth they are loved, cherished and they belong. Another example is to look at the root of unhealthy behaviors, Indigenous people understood that every thought, attitude and behavior had a root; so trying to understand “what happened” rather than “what’s wrong” can lead to more engagement with Indigenous youth.
