ࡱ> WYVg 1bjbjVV -@r<r<)$$~&~&~&~&~&&&&8&&$&Bf ':D'Z'Z'Z'5(5(5(_BaBaBaBaBaBaB$FEGB~&5(5(5(5(5(B~&~&Z'Z'B***5(~&Z'~&Z'_B*5(_B**@0'BZ'0LES)NA$KBB0BB$H*"HH'BH~&'B$5(5(*5(5(5(5(5(BB*5(5(5(B5(5(5(5(H5(5(5(5(5(5(5(5(5($ D%: Who But the Smallest: Our Future in the Hands of Children By Mary Big Bow, MSW Abstract This case study reflects the cycle of historical and generational trauma and how it is particularly devastating to oppressed ethnic groups. It also demonstrates the potential role for helping professions such as social workers to implement cultural identity and traditions to interrupt the cycle. The sessions are created to identify, explain, analyze historical and generational trauma, and discuss how knowledge gained can help develop new perspectives and approaches to dealing with the manifestations of historical trauma. Eight-year-old Chimew stood shivering as she watched the makeshift tents and tarpaper shacks burn. She could not tell if she was shivering from the dreary autumn rain or from fright. Her people had finally settled in Great Falls, Montana in the late 1920s after being chased first by the Royal Mounted Police (or Red Coats) from Canada, then by the United States army in Montana, and then run off by city officials from various towns in Montana. Today, Great Falls city officials had ordered their camps along the Missouri River burned because they were said to be camped too near to the west side sewer discharge plant. (Bishop) Chimews band of Indians came from a part of the Northwest Territories now known as the Canadian provinces of Alberta and Saskatchewan. They were what is left of a once strong mix of fierce warriors from the Plains Cree, the Woodland Cree (the backbone of the fur trade) and the Ojibwas, who were known for their mysticism and healing powers. (Dempsey p 12). Frenchmen from the Hudson Bay Trading Company had also married into the Bands, which then included many half-breeds, or Mtis. The Bands lived well by traveling with the seasons. They were at home on the plains in the summer hunting buffalo, and at home fishing and trapping in the forest during the winter. However, they were a group who knew very well the experience of war, famine and disease. They hunted and counted coup on horses from the best horseman in their land, the Blackfeet (Bloods on the Canadian side) (Dempsey, p 22). They battled other tribes because of the need to maintain their hunting and fishing territories and in order to keep their people together. Famine visited in times of harsh winters and disease was a gift from white settlers that nearly wiped out some of the tribes on their routes. (Dempsey pp 16). This was the way of their life. In 1866, an event occurred that was the first step in a series of incidents which shattered the complacent life of Big Bear and other Cree leaders along Saskatchewan River. Their sacred stone was missing. The Bands agreed this iron stone was the protector of the buffalo and the guardian of all Indians in the region. (Dempsey p 37). Iron Manitou Stone is a meteorite. Indians in the region believed this to be Old Man Buffalo Spirit and would not pass without leaving an offering. The stone was viewed as sacred and foreseen years earlier by medicine men that its removal would bring hunger through disappearance of their buffalo. This meteorite was removed by Methodist Missionaries and placed in their church yard hundreds of miles away. http://nativequotesandbrilliance.ning.com/profiles/blogs/cree The Indians then realized that the end of the free life for them was imminent. The buffalo had been their mainstay for food, lodging, clothing, and tools for as long as they could remember. The near extinction of the buffalo happened very quickly and the Bands were being overrun more and more by white people. The Bands discovered that The Hudson Bay Trading Company has sold the Indians hunting grounds to the Canadian government without their input and (needless to say) without benefits. The Trading Company had been to a large extent a vital trade resource and had been considered a neighbor by the Indians until this occurred. (Dempsey pg 39). Elsewhere the Mtis had battled the Canadian government in various skirmishes for the same reasons. The Bands become fearful and mistrustful of all whites, and the territory was ripe for entry into full civil war. Along with distrust, the Indian Agent at Frog Lake earned many other grievances from the Indians under his control. Keeping the Indians in their place by withholding food was a widely used tactic. During the cold winter of 1885, starvation was a terrorist act by the government that could no longer be tolerated. The Indians rebelled, killing nine white people, including the Indian agent. Eight Indians were hanged for their part in the killing. Even though Big Bear, leader of one of the Bands had worked tirelessly to maintain peace, he was imprisoned for four years. From this point on, the Bands were cast off and treated as outlaws. Unwanted and desperate, they traveled across the invisible line into the United States where they met with more hardship and starvation. (Dempsey pg 62) Chimew felt the familiar ache in her stomach but no tears would come. There had been so much grief, so many tragedies. Her parents are gone: her mother succumbed to tuberculosis months earlier, and her father was run over by a train the previous fall. Chimew was left to care for her younger brothers. Although she felt alone, she had her aunts and uncles to help, and the family subsisted by living off of citys dump. This latest insult to their lifestyle, the burning of their meager belongings, leaves her shell-shocked and unable to think. When her uncle moves up beside her, covers her with a raggedy blanket and pulls her close to him, her shaking begins to subside. Despite the city officials stated intention to chase the rag-tag group off, they stay together. They move to the northern outskirts of town to a place later known as Hill 57. This moniker was attributed to a pickle salesman, Art Hinck, in the late 1930s, who advertised his Heinz 57 product line by writing the name on the hillside in eight-feet-high numbers with white-washed boulders. (Bishop) Some of the other people from Chimews group do find land for a home. Created by executive order, the Rocky Boys reservation in north central Montana becomes home to many Wisconsin Ojibwa and some Cree from Big Bears original band. Other groups, such as the Little Shell Chippewa, are still struggling to gain Federal status. [Retrieved from Little Shell Tribal: 1st Indians in Montana  HYPERLINK "http://www.littleshellmt.com/history.html" http://www.littleshellmt.com/history.html ] Still others dispersed throughout the state, and some even passed as whites, making them able to win land allotments through the United States government in the Judith Gap and Lewistown areas. Here the outcasts remained for the better part of the 20th century, eking out an existence. Social workers sent to the Hill to help save the Indians only serve to perpetuate the oppression by sending children off to boarding school. Hated by the townspeople and considered pests and eyesores, the Hill 57 Group stayed together, attempting to regain anything of their heritage they could muster. Many took to alcohol as an escape from their destitute situation. After generations of living like rats, the Bands are caught at the lowest point of their history. Children and elders are no longer revered for their place in society. The group simply cannot see past their abject poverty. Later in the winter, Chimews little brothers Stoney, age three, and Big Man, age seven, are found frozen to death. At the boys wake the old mans voice quivers with emotion. Imploring the group surrounding the fire-pit to love and care for one another, he tells them, We must wake up, teach our children well of our old ways. Who but the smallest will carry us into the future, lest we should give up now? His prayer echoes into the crackle of the fire. References Bishop, J. (1993) From Hill 57 to Capitol Hill: Making the sparks fly. Montana The Magazine of Western History 43(3), 16-29 Brave Heart, M. Y. H. (2001). Clinical assessment with American Indians. In R. Fong & S. Furuto (Eds.), Cultural competent social work practice: Practice skills, interventions, and evaluation (pp. 163-177). Reading, MA: Longman Publishers. Brave Heart, M.Y. H. (2003) The historical trauma response among Natives and its relationship with substance abuse: A Lakota illustration. Journal of Psychoactive Drugs, 35(1), 7-13 Brave Heart, M. Y. H. & Chase, J. (2004). Social work practice with First Nations Peoples. In D. Lum (Ed.), Cultural competence, practice stages, and client systems: A case study approach. Brooks/Cole Thomson Learning Dempsey, H. (1984) Big Bear: The end of freedom. Lincoln: University of Nebraska Press, Evans-Campbell, T. (2008) Historical trauma in American Indian/Native Alaska communities: A multilevel framework for exploring impacts on individuals, families, and communities. Journal of Interpersonal Violence, 23(3), 316-338. Gone, J. P. (2008) So I can be like a Whiteman: The cultural psychology of space and place in American Indian mental health. Culture & Psychology, 14(3), 369-399. Haskell L. & Randall M. (2009) Disrupted attachments: A social context complex trauma framework and the lives of Aboriginal Peoples in Canada. Journal of Aboriginal Health. 5(3), 48-99 Horse Capture, G P., Champagne, D, Chandler, J C., Yellow Horse, M. (2007) American Indian nations: yesterday, today, and tomorrow. Lanham, MD: Altamira Press. Menzies P. (2009) Homeless Aboriginal men: Effects of intergenerational trauma. In: Hulchanski, J. D, Campsie, P., Chau, S., Hwang, S., Paradis, E. (Eds.) Finding home: Policy Options for Addressing Homelessness in Canada (e-book), Chapter 6.2. Toronto: Cities Centre Press, University of Toronto. Downloaded 11/26/10 from:  HYPERLINK "http://www.nrchmi.samhsa.gov/Resource/View.aspx?id=45761&AspxAutoDetectCookieSupport=1" http://www.nrchmi.samhsa.gov/Resource/View.aspx?id=45761&AspxAutoDetectCookieSupport=1 Little Shell Tribal History: The 1st Indians in Central Montana http://www.littleshellmt.com/history.html Yellow Horse, S., & Brave Heart, M. Y. H. (2004). Native American children. In A. Strode (Ed.), Mental health best practices for vulnerable populations. The Washington Institute for Mental Illness Research and Training. Downloaded 11/26/10 from:  HYPERLINK "http://www.pdf-finder.com/Mental-Health-Best-Practices-for-Vulnerable-Populations.html " http://www.pdf-finder.com/Mental-Health-Best-Practices-for-Vulnerable-Populations.html      PAGE 1 9:NPXYh i j vyQSvx%!'!;!6666666666666666666666666666666666666666666666666hH6666666666666666666666666666666666666666666666666666666666666666662 0@P`p2( 0@P`p 0@P`p 0@P`p 0@P`p 0@P`p 0@P`p8XV~_HmH nH sH tH R`R Normal*$1$8$9DCJKH_HaJmH sH tH DA`D Default Paragraph FontRiR 0 Table Normal4 l4a (k ( 0No List RoR Standard *$8$9DCJKH_H9aJmH sH tH9POP Heading$x*$CJOJPJQJ^JaJ6O6 Text body x*$,/@", List*$^J."2. 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Lucida Sans=OpenSymbol?= * Courier New;WingdingsA$BCambria Math"1hQQ솓1Q#K1Q#K!0m)m)BHP $P'2! xx Normal9Who But the Smallest: Our Future in the Hands of Children admin ITSSbarbaraH     Oh+'0|   , 8 D P\dlt<Who But the Smallest: Our Future in the Hands of Children admin ITSSNormalbarbara2Microsoft Office Word@@Be@N E@N E1Q#՜.+,D՜.+,p, hp  Hewlett-PackardKm) :Who But the Smallest: Our Future in the Hands of Children Title 8@ _PID_HLINKSATgvWhttp://www.pdf-finder.com/Mental-Health-Best-Practices-for-Vulnerable-Populations.html4yWhttp://www.nrchmi.samhsa.gov/Resource/View.aspx?id=45761&AspxAutoDetectCookieSupport=1W*http://www.littleshellmt.com/history.html  "#$%&'()*+,-./0123456789:;<=>?@ABCDEGHIJKLMOPQRSTUXRoot Entry FXEZ1Table! IWordDocument-@SummaryInformation(FDocumentSummaryInformation8NCompObjr  F Microsoft Word 97-2003 Document MSWordDocWord.Document.89q