Course Profile Aboriginal Beliefs, Values, and Aspirations
in Contemporary Society,
Grade 11, Workplace Preparation, Public
Unit
3: Leadership, Responsibilities, and
Aboriginal Knowledge
Time: 20 hours
Activity 1 | Activity 2
| Activity 3 | Activity 4
| Activity 5
In this
unit, students examine how traditional knowledge, languages, and cultural
practices were altered by the imposition of the Indian Act. Government
regulations, laws, and modern economic practices placed severe pressures on
First Nations, Métis, and Inuit communities. Students explore how concern for
the natural environment is being challenged by individual and technological
practices associated with fishing, logging, mining, and resource development.
The responsibility that elders, grandmothers, traditional chiefs, cultural
carriers, spiritual leaders, and Aboriginal organizations take to promote
Aboriginal knowledge, respect, and dialogue is examined by students through
analysis through of video documentaries, biographies, autobiographies,
traditional stories, and news events. Positive achievement and leadership
models are investigated so that students can see how traditional Aboriginal
values provide strength, endurance, and a basis for healing, reconciliation,
renewal, and success in the workplace.
Strand(s):
Identity,
Relationships, Sovereignty
IDV.01 -
describe how traditional and contemporary beliefs and values of Aboriginal
cultures influence present-day activities and behaviours;
IDV.02 -
identify aspects of cultural identity related to specific Aboriginal peoples;
IDV.03 -
describe Aboriginal and non-Aboriginal perspectives on the contemporary
cultural identities of Aboriginal peoples;
IDV.04 -
describe the efforts and successes of Aboriginal peoples to protect and
maintain their cultures and languages;
REV.02 -
explain how legal definitions of Aboriginal identity in Canada affect
relationships within and among Aboriginal communities;
SOV.01 -
identify traditional teachings and contemporary beliefs that promote Aboriginal
self-determination;
SOV.02 -
describe the efforts of Aboriginal peoples to attain autonomy in their lives;
SOV.03 -
describe how contemporary Aboriginal communities assert their autonomy through
a blend of traditional and modern practices;
SOV.04 -
demonstrate an understanding of the concept of Aboriginal nationhood and of the
ways it is being transmitted to Canadian society;
SOV.05 -
identify the Aboriginal beliefs and values that provide or have provided a
foundation for the negotiation of treaties and land claims.
Aboriginal
World View
ID1.01 -
identify specific environmental influences (e.g., salmon migration on the
Northwest Coast; caribou migration for the Dene people; utilization of forests
and lakes by the Ojibway and Cree communities) on the social and cultural
identity of Aboriginal peoples;
ID1.02 -
describe the importance of aspects of the environment (e.g., animals, fish,
plants) to the identity of Aboriginal cultures;
ID1.05 -
identify the qualities required of leaders within Aboriginal communities (e.g.,
the political leader of the Cree nation in northern Quebec, a confederacy chief
of an Iroquoian nation, the premier of Nunavut).
Aboriginal
and Canadian Relations
RE2.01 -
explain how traditional roles and responsibilities of people within different
cultural communities of Aboriginal peoples have been altered because of the
Indian Act (e.g., customs of the potlatch, the buffalo hunt, federal fishing
regulations);
RE2.02 -
identify significant contemporary Aboriginal individuals who, and events that,
promote cross-cultural understanding between Aboriginal peoples and
non-Aboriginal peoples (e.g., John Kim Bell, Ovide Mercredi, powwows, the
televised National Aboriginal Achievement Awards ceremony);
RE3.01 -
describe how the aspirations of Aboriginal peoples have been a driving force in
pressing for recognition in their negotiations with governments and
institutions (e.g., during the relocation of Innu people at Davis Inlet, when
the Lubicon Cree asserted Aboriginal title in their land issue in Alberta, in
the repatriation of sacred objects from museums);
RE3.03 -
determine whether reconciliation is possible given the differing views of the
federal government and Aboriginal peoples on the interpretation of treaties
that have repercussions today (e.g., the Jay Treaty of 1794, the Robinson
treaties of 1850, the Maritimes Treaty of 1752).
Aboriginal
World View
SO1.01 -
demonstrate an understanding of a traditional story that imparts a message of
self-determination (e.g., the Sedna story of the Inuit, the hermit thrush tale
of the Iroquois);
SO1.02 -
describe the Aboriginal beliefs and values (e.g., the importance of family
relationships, the seven generations concept of sustainability) that influence the
personal decisions that Aboriginal women and men make as to their choice of
occupation or place of residence;
SO1.03 -
identify how children in Aboriginal families develop or increase their autonomy
(e.g., through parenting practices, experiential learning, the sharing of
responsibilities).
Aboriginal
and Canadian Relations
SO2.01 -
demonstrate an understanding of the characteristics of Aboriginal nationhood
and how the concept is transmitted within and beyond Aboriginal society;
SO2.02 -
identify places, people, and events that are associated with success in
maintaining the autonomy of Aboriginal peoples (e.g., First Nation schools, the
Confederacy Council in Iroquoian communities);
SO2.05 -
identify the responsibilities of a self-governing Aboriginal nation in Canada.
Renewal
and Reconciliation
SO3.01 -
identify how the beliefs and teachings of contemporary elders support
political, social, and economic growth (e.g., environmental protection to
ensure survival of future generations) as a framework for Aboriginal
self-determination;
SO3.02 -
identify values of Aboriginal peoples (e.g., respect, sharing, honesty,
harmony) that enhance identity and self-confidence and that promote
self-determination;
SO3.03 -
describe examples of initiatives and projects that reflect Aboriginal beliefs,
values, and aspirations, and also provide Aboriginal peoples with some personal
autonomy (e.g., Voyage of Odeyak, EAGLE Project, Aboriginal Bank of Canada,
Native Child and Family Services agencies);
SO3.05 -
describe Aboriginal beliefs and values (e.g., relationship to the land) that
may affect future directions of treaties and agreements.
|
Activity
1 |
Aboriginal
Knowledge |
240
minutes |
|
Activity
2 |
Individual
Responsibility Associated with Aboriginal Knowledge |
240
minutes |
|
Activity
3 |
Responsibility
in the Urban Workplace |
240
minutes |
|
Activity
4 |
Responsibilities
to the Environment |
240
minutes |
|
Activity
5 |
Coping:
Choosing a Path |
240
minutes |
Time: 240 minutes
Students
review the significance of beliefs and values and investigate how they function
in a variety of cultural settings (e.g., classroom, workplace, community) in
their daily lives. Students investigate how traditional Aboriginal beliefs and
values can emerge in contemporary settings.
Strand(s): Identity, Relationships, Sovereignty, Challenges
Overall
Expectations
IDV.01 -
describe how traditional and contemporary beliefs and values of Aboriginal
cultures influence present-day activities and behaviours;
IDV.04 -
describe the efforts and successes of Aboriginal peoples to protect and
maintain their cultures and languages;
SOV.01 -
identify traditional teachings and contemporary beliefs that promote Aboriginal
self-determination;
SOV.05 -
identify the Aboriginal beliefs and values that provide or have provided a
foundation for the negotiation of treaties and land claims.
Specific
Expectations
ID1.02 -
describe the importance of aspects of the environment (e.g., animals, fish,
plants) to the identity of Aboriginal cultures;
ID1.03 -
identify characteristics of language, artistic symbols, and the spiritual
beliefs of Aboriginal nations that relate to the natural environment (e.g., the
language of the Iroquoian Thanksgiving address, West Coast totem poles, Inuit
stone carvings);
ID3.01 -
demonstrate an understanding of the significance and impact of elders on
individuals and on communities (e.g., the role of grandparents, elders’ roles
in Cree and Inuit hunting practices, clan responsibilities);
RE2.01 -
explain how traditional roles and responsibilities of people within different
cultural communities of Aboriginal peoples have been altered because of the
Indian Act (e.g., customs of the potlatch, the buffalo hunt, federal fishing
regulations);
SO3.02 -
identify values of Aboriginal peoples (e.g., respect, sharing, honesty,
harmony) that enhance identity and self-confidence and that promote self-determination.
·
The
teacher needs to review definitions of terms (e.g., culture, value,
ethnocentric).
·
As
is the case with all Aboriginal teachings, it would be most effective to have a
knowledgeable Aboriginal resource person bring his/her words on this topic into
the classroom. Since this is not always possible and a written copy of a local
codified example may not be available, the text Teachings of the Longhouse has been referenced.
·
The
teacher needs to prepare an organizer as a structure on which students can
position degrees of value (i.e., a Stones, Pebbles, Sand model has been used as
an example). It is particularly appropriate to involve the “grandfathers” in
this exercise.
·
This
activity builds on concepts explored in Unit 2, Activity 4, on Establishing
Behaviour Codes Using Belief and Value Systems where individual values are
considered in a contemporary setting.
·
Students
may or may not have studied Grade 9 Expressing Aboriginal Cultures and Grade 10
Aboriginal Peoples in
1. The teacher could use a worksheet listing ten
generally held values (e.g., world peace, cure for cancer/diabetes, financial
wealth, family, etc.) and have students rank order them in groups. Students
report and post their results. Debrief this exercise by comparing similarities
and have the class arrive at a definition of value.
2. If a further exercise is needed, students can
write a letter to their imagined grandchild telling him/her about the things
that are really important in life. This could be done as a journal entry.
3. Using a mason jar, the teacher fills it with
large stones and ask students if the jar is full. The teacher then adds small
pebbles and asks students again if the jar is full. Finally the teacher adds
sand until the jar is completely full. Explain this as a values model where the
large stones are the major values in life, such as family members, friends,
health; the pebbles represent job, school, car, money, sports; and the sand is
everything else. Students consider their own personal values and position them
on an organizer using the headings Stones, Pebbles, and Sand. Through
discussion, students discover that if the jar is filled with mostly sand and
pebbles there is little room for the large stones of life.
4. Referring to Jake Thomas’ Traditional Teachings of the Longhouse,
the teacher could divide the 112 articles of the Great Law of the Iroquoian
Confederacy for group assignment. In groups, students read the assigned
articles and complete the same organizer using headings of Stones, Pebbles, and
Sand accordingly. Students report their findings and identify common themes,
such as links to the land, individual responsibilities, keeping a good mind,
and relating to others.
5. Using the two organizers, students write a
short essay discussing how the traditions and values of the Great Law compare
to those of today.
Students
complete a worksheet, give an oral report, or complete a short comparative
essay. The teacher can also make individual assessments through student
participation in group discussions.
If
students are reluctant readers, replace the Great Law exercise with the video Pregnancies According to Mohawk Tradition
and have them complete the Rocks, Stones, and Sand organizer based on the
video. Prepare guided questions for them to answer while viewing the video.
Thomas,
Jake. Teachings of the Longhouse. St.
Regis: North America Travelling Indian College, 1993.
Tom Porter on Pregnancies According to Mohawk
Tradition. St.
Regis: North American Travelling Indian College. 1993
Time: 240 minutes
Students
investigate how traditional beliefs shape lifestyle practices, such as giving
birth, child rearing, and morality. Students probe the extent to which
contemporary society has influenced traditional practices and beliefs in regard
to individual roles and responsibilities. Students discover how their
vocational aspirations interconnect with their own value system.
Strand(s): Identity, Relationships, Sovereignty, Challenges
Overall
Expectations
IDV.01 -
describe how traditional and contemporary beliefs and values of Aboriginal
cultures influence present-day activities and behaviours;
SOV.03 -
describe how contemporary Aboriginal communities assert their autonomy through
a blend of traditional and modern practices.
Specific
Expectations
RE2.01 -
explain how traditional roles and responsibilities of people within different
cultural communities of Aboriginal peoples have been altered because of the
Indian Act (e.g., customs of the potlatch, the buffalo hunt, federal fishing
regulations);
SO1.03 -
identify how children in Aboriginal families develop or increase their autonomy
(e.g., through parenting practices, experiential learning, the sharing of responsibilities);
SO3.01 -
identify how the beliefs and teachings of contemporary elders support
political, social, and economic growth (e.g., environmental protection to
ensure survival of future generations) as a framework for Aboriginal
self-determination;
SO3.05 -
describe Aboriginal beliefs and values (e.g., relationship to the land) that
may affect future directions of treaties and agreements;
CH3.03 -
understand the challenges facing Aboriginal youth in Canadian society (e.g.,
developing and achieving personal goals, maintaining health and wellness,
establishing a role both in their own community and in the larger society).
Students
may have explored the Medicine Wheel teaching model in the Grade 9 course
Expressing Aboriginal Cultures. If the medicine wheel was used in Unit 2,
Activity 4: Establishing Behaviour Codes Using Belief and Value Systems, the
foundation is set for the further development of roles and responsibilities.
·
Review
the medicine wheel model, which is used to represent roles and responsibilities
at various stages of life; consider how the model can be extended to depict
roles and responsibilities within a family context, to roles and
responsibilities within the community, to roles and responsibility within a
larger society. (A poster of the medicine wheel and explanation is available
from First Nations Confederacy of Cultural Education Centres (1-819-772-2331).
·
If
possible, arrange for an Aboriginal resource person from a nearby cultural
education centre to present information on such themes as codes of conduct,
roles and responsibilities, rites of passage, children as sacred beings, and
other expectations for behaviour and duty as codified in the particular culture
presented (e.g., Great Law, Midewin Lodge). The teachings are embedded in an
oral tradition.
·
It
is important to understand that any single Aboriginal resource person may not
be knowledgeable about all aspects of cultural practices but may carry a
special area of knowledge just as a history teacher may not be able to teach
mathematics.
·
If
it is not possible to arrange for an Aboriginal community elder or
knowledgeable resource person to present these teachings, the teacher should
allow time for the videos Tom Porter on
Pregnancies According to Mohawk Tradition and/or Child Rearing Methods According to Mohawk Tradition. See Resources
for ordering information. (See Unit 3, Appendices 1 and 2.)
·
Although
the video resources refer to Mohawk tradition, the tradition also applies to
the other Iroquois nations (Oneida, Onondaga, Seneca, and Cayuga) as they have
the same value system.
·
The
teacher may wish to read Marlene Castellano-Brant’s Vocation or Identity: The Dilemna of Native Youth before doing the
final medicine wheel activity.
1. The teacher could review the cultural
understandings related to the medicine wheel models where everything exists in
balance, life is seen as being circular, and the number four is sacred for some
cultures. Students draw on prior learning and fill in the quadrants of a
medicine wheel model on the board. Possible examples are:
·
Spring,
Summer, Fall, Winter
·
Earth,
Fire, Water, Wind
·
Child,
Adolescent, Adult, Elder
·
Tobacco,
Sweetgrass, Cedar Sage
·
North,
South, East, West
·
Red,
White, Yellow, Black (Blue for some)
·
Spiritual,
Emotional, Physical, Intellectual
Focusing
on the Child, Adolescent, Adult, Elder cycle, review the roles and
responsibilities
(Activity 4).
2. The teacher prepares a guided question sheet
which students complete while viewing the video Child Rearing Practices According to Mohawk Tradition. Questions
could be:
·
What
action does the Creator absolutely forbid?
·
According
to Mohawk tradition what two things must happen before any disciplinary action
is taken by the parent?
·
Describe
the two water methods of discipline. Why is water used in this way?
·
The
parent must never act while in a state of…
·
Why
is it the fourth red willow stick that is taken and not the first three?
·
Why
do you think the stick is placed on a high shelf?
·
How
is it that the sting of a single stroke is felt by both the parent and the
child?
Students
need to understand that while the Creator forbids physical punishment of
children, the red willow is seen as a medicine and it is the plant medicine
making the contact and not the hand of the parent.
3. The teacher provides the definition of child
abuse from the Child and Family Services Act. Students are divided into groups
and write positions on the discipline methods of the Mohawk parent from the point
of view of a Children’s Aid worker, a Mohawk traditional healer, a classroom
teacher, the parent, or the child. Each group presents the position statements
to the class.
4. Students write a short essay explaining how
traditional roles and responsibilities of people within the Mohawk tradition
have been altered because of external legislation (e.g. Family & Children’s
Services Act).
5. Present the video Pregnancies According to Mohawk Tradition. Have students record the
eleven “Dos and Don’ts” for expectant parents.
6. Using
the Rocks, Stones, and Sand organizer, have students fill in what a
contemporary Mohawk couple might do in preparing for the birth of their child.
7. Students discuss what is meant by Tom
Porter’s statement “If you think this is just old wives’ tales then you are
missing the whole point of being human.”
8. In a short essay, students describe how
traditional and contemporary beliefs and values of the Iroquois culture
influence present-day activities and behaviours as they relate to preparing for
a birth.
9. Have students construct their own medicine
wheel depicting:
·
Living
in balance in with land, environment
·
Living
in balance with spirituality - the Creator
·
Living
in balance with others - respect, trust, friendship
·
Living
in balance with self - emotional, physical, spiritual, intellectual
Have
students explore where education and career goals fit into their wheel. The
wheel models often interconnect and become similar to a Venn diagram.
Students
have acquired most of their information through the oral tradition of listening
and learning. Charts are prepared and used to develop medicine wheel models.
Oral reports are given and group discussions can be assessed for student
understanding.
Some
students may prefer to write prose rather than construct a medicine wheel.
Brant-Castellano,
Marlene. “Vocation or Identity: The Dilemma of Native Youth.” in The Only Good Indian. Medicine Wheel
Resource Page, First Nations Confederacy of Cultural Education Centres, 337 St.
Joseph Blvd., 2nd Floor, Hull Quebec J8Y 3Z2 (819) 772-8540
Tom Porter on Pregnancies According
to Mohawk Tradition.
St. Regis Drug & Alcohol Division KAV Productions. 1993. Available through
Jake Thomas Learning Centre, R.R.#1, Wilsonville, ON. N0E 1Z0
Child Rearing Practices According to the Mohawk
Tradition. St.
Regis, Jake Thomas Learning Centre 1993. R.R.#1 Wilsonville, ON. N0E 1Z0
Time: 240 minutes
Students
examine Aboriginal living conditions in major urban centres in Canada. They
explore the job opportunities and services available and investigate the
desirability and qualifications needed for urban-based jobs. The world of work
expectations is investigated.
Strand(s): Identity, Relationships, Sovereignty, Challenges
Overall
Expectations
IDV.01 -
describe how traditional and contemporary beliefs and values of Aboriginal
cultures influence present-day activities and behaviours;
IDV.03 -
describe Aboriginal and non-Aboriginal perspectives on the contemporary
cultural identities of Aboriginal peoples;
IDV.04 - describe the efforts and successes of
Aboriginal peoples to protect and maintain their cultures and languages;
REV.02 -
explain how legal definitions of Aboriginal identity in Canada affect
relationships within and among Aboriginal communities;
SOV.02 -
describe the efforts of Aboriginal peoples to attain autonomy in their lives;
SOV.03 -
describe how contemporary Aboriginal communities assert their autonomy through
a blend of traditional and modern practices;
SOV.04 -
demonstrate an understanding of the concept of Aboriginal nationhood and of the
ways it is being transmitted to Canadian society;
CHV.04 -
demonstrate an understanding of the challenges facing Aboriginal youth.
Specific
Expectations
ID2.01 -
describe the role that individuals, organizations, and events play in promoting
an understanding of Aboriginal cultural identity both inside and outside of
Aboriginal communities (e.g., the role of elders, storytellers, Native
Friendship Centres, the Métis Nation of Ontario, traditionalists within
Iroquoian communities, the Wikwemikong Annual Powwow, and the pilgrimage to the
sacred waters of Lac Ste Anne);
RE2.02 -
identify significant contemporary Aboriginal individuals who, and events that,
promote cross-cultural understanding between Aboriginal peoples and
non-Aboriginal peoples (e.g., John Kim bell, Ovide Mercredi, powwows, the
televised national Aboriginal Achievement awards ceremony);
SO2.02 -
identify places, people, and events that are associated with success in
maintaining the autonomy of Aboriginal peoples (e.g., First Nation schools, the
Confederacy Council in Iroquoian communities);
CH1.04 -
describe how cross-cultural experiences can have an impact on the maintenance
of Aboriginal values, attitudes, and beliefs.
Students
have investigated possible career paths in the Grade 10 Career Studies Course (GLC2O).
Review job search techniques and interview and résumé strategies. Urban living
conditions were investigated in the Grade 9 course “Geography of Canada” (CGC1D
or CGC1P).
·
The
teacher should be prepared to navigate through conflicting ideologies which may
arise, in which capitalist ideologies come to bear on Aboriginal ways of doing
things (e.g., autocracy vs. democracy), particularly as it occurs in the
workplace setting.
·
The
teacher obtains copies of a variety of Native newsletters as listed in
Resources (i.e., local, regional, national).
·
The
teacher should be familiar with the section on “Urban Perspectives” as
presented in Volume IV of the Report of
the Royal Commission on Aboriginal Peoples(RCAP). (See Appendix.)
·
The
teacher needs to allow enough time to order the AFN video and teacher’s guide
and pre-select clips pertaining to specific themes, such as residential school
experiences, strategies to revitalize language use, youth/elders’ conference
recommendations, issues in language teaching, and lack of resources, which
reinforce selected learning expectations.
1. Students examine Aboriginal living conditions
in major urban centres. They research statistics on skid row reality from
excerpts from Royal Commission of Aboriginal People, Volume 4, and search for
accounts of Aboriginal people leaving their community.
2. Students explore the following questions.
What services are available to urban native people? (See section on accessing
services, RCAP, Vol. 4). What is meant by the double rejection that many urban
Aboriginal people encounter when attempting to access services?
3. The
teacher provides a selection of Native newsletters from which students search
for urban job opportunities. Student analyse six specific opportunities and
list four reasons the potential place of employment would be a good place to
work (or not). What background is needed for these positions?
4. Turning to a local newspaper, students
examine the job opportunities and look for a position that they could apply for
right now. What skills are needed? Would the potential place of employment be a
good place to work? Explain why or why not?
5. The teacher distributes copies of Section 4.3
Economic Empowerment from RCAP (included in
Unit 3, Appendix 1). Students read the article and either answer
teacher-prepared questions or write a reaction paper. Sample questions might
include:
i) How
does the concept of ‘sweat equity’ reflect traditional Aboriginal values and
beliefs?
ii) Give
an example of how housing needs could be addressed in the urban setting.
iii) List
four occupations/skills that will be in demand when First Nations communities
begin establishing self-governed institutions and services.
iv) What
is meant by a “portable skill”? Why is this important?
v) Is
it possible for an Aboriginal employee to maintain his/her belief and value
system while participating in the larger society or workplace? Give examples of
how this might be done.
6. The teacher distributes The World of Work
True/False Test. Students complete the quiz and teacher debriefs. (See Unit 3,
Appendices 2 and 3.)
7. Student discussion should be steered toward
how workplace expectations and Aboriginal values and beliefs coexist in a “two
worlds” lifestyle.
8. Students write a short essay discussing
living in two worlds.
Students
complete worksheets and organizers. Responses to questions are assessed for
completeness and accuracy. Participation in group work can be assessed through
self- and peer assessment.
Newsletter
activity may stimulate interest in related current events. Students should be
allowed to follow this interest if topics relate to expectations. Some students
could be given one specific job opportunity to analyse. Others could be given a
pre-selected range of job descriptions. Some students may need a worksheet to
analyse job advertisements.
Royal
Commissions on Aboriginal Peoples. Perspectives
and Realities: Volume 4. Ottawa: Minister of Supply and Services, 1996.
The Voice of the Land is in Our
Languages. The
Assembly of First Nations, The Education Secretariat,
1 Nicholas St, Suite 1002 Ottawa, Ont. K1N 7B7
Tel: (613) 241-6789/Fax: (613) 241-5808 (videotaped interviews within ten Aboriginal
language groups, in which fluent speakers, politicians, and youth tell about
their experiences on language loss and effects on culture)
Teachings of First Nations Elders on First
Nations Languages: A Teacher’s Guide and Companion Piece to the Film. (Contains transcripts from elders’
conference, elder’s interview with follow-up questions relating to each
interview. General guiding questions are included as well as summary of
recommendations and tips on organizing a letter writing campaign.)
Native
Newsletters
American Indian Science & Engineering
Society
P.O. Box 9828, Albuquerque, NM 87119
Tel: (505) 765-1052/Fax: (505) 765-5608
Anishnabek News
Union of Ontario Indians
Circles of Light
Indian and Northern Affairs Canada
Communications Branch, Room 1901
Les Terrasses de la Chaudiere, Ottawa, Ontario K1A 0H4
Tel:
(819) 953-9349/Website: www.inac.gc.ca
Haudenosaunee Runner
Tonawanda Seneca Nation Office
Meadville Road
via Basom, NY 14013
Native
Investment & Trade Association
508 - 100 Park Royal S., West Vancouver, BC V7T 1A2
Tel: (604) 925-6677/Fax: (604) 925-6694/E-mail: nita@telus.net
Ojibway & Cree Cultural Centre
News
210 Spruce Street South - Suite 306, Timmins, ON P4N 2M5
Tel: (705) 267-7911/Fax: (705) 268-4988
Head Office: Mattagami First Nation
E-mail: ojccc@onlink.net/Website: www.schoolnet.ca/aboriginal/occc/index-e.html
Publishing Editor: Diane Riopel
Southern
First Nations Secretariat: News views and information
536 Queens Avenue, London, ON N6B 1Y8
Tel: (519) 660-6090/Fax: 660-6690
Tekawennake: Two Voices: Six Nations
& New Credit News
White Pines Business Complex, Chiefswood Road, Ohsweken, ON N0A 1M0
Tel: (519) 445-2238/Fax: (519) 445-2434
The First Perspective: Canada’s Source for Aboriginal News
and Events
Taiga Communications Inc., Brokenhead First Nation
Scanterbury, Manitoba R0E 1W0
Tel: 1-800-322-0718/Website: www.firstperspective.ca
Turtle Island News
PO Box 329, Ohsweken, ON N0A 1M0
Website: www.turtleislandnews.com
Windspeaker/AMMSA
Aboriginal Multi-Media Society
15001 - 112 Avenue, Edmonton, AB T5M 2V6
Tel: 1-800-661-5469/Fax: (780) 455-7639/Website: http://www.ammsa.com
Time: 240 minutes
Students
acquire knowledge of traditional cultures from different regions of Canada.
Students investigate how Aboriginal world views link them to the land and the
Creator and are maintained through language, beliefs, customs, ceremonies, and
practices. Student research focuses on different regions in Canada and they
report on environmental issues of concern and on medicine and healing practices
that support a balanced life within different Aboriginal cultural settings.
Strand(s): Identity, Relationships, Sovereignty, Challenges
Overall
Expectations
IDV.01 -
describe how traditional and contemporary beliefs and values of Aboriginal
cultures influence present-day activities and behaviours;
IDV.02 -
identify aspects of cultural identity related to specific Aboriginal peoples;
IDV.03 -
describe Aboriginal and non-Aboriginal perspectives on the contemporary
cultural identities of Aboriginal peoples.
Specific
Expectations
ID1.01 -
identify specific environmental influences (e.g., salmon migration on the
Northwest Coast; caribou migration for the Dene people; utilization of forests
and lakes by the Ojibway and Cree communities) on the social and cultural
identity of Aboriginal peoples;
ID1.02 -
describe the importance of aspects of the environment (e.g., animals, fish,
plants) to the identity of Aboriginal cultures;
RE3.01 -
describe how the aspirations of Aboriginal peoples have been a driving force in
pressing for recognition in their negotiations with governments and
institutions (e.g., during the relocation of Innu people at Davis Inlet, when
the Lubicon Cree asserted Aboriginal title in their land issue in Alberta, in
the repatriation of sacred objects from museums);
RE3.03 -
determine whether reconciliation is possible given the differing views of the
federal government and Aboriginal peoples on the interpretation of treaties
that have repercussions today (e.g., the Jay Treaty of 1794, the Robinson
treaties of 1850, the Maritimes Treaty of 1752);
SO3.01 -
identify how the beliefs and teachings of contemporary elders support political,
social, and economic growth (e.g., environmental protection to ensure survival
of future generations) as a framework for Aboriginal self-determination;
SO3.02 -
identify values of Aboriginal peoples (e.g., respect, sharing, honesty,
harmony) that enhance identity and self-confidence and that promote
self-determination.
Students
may be aware of beliefs and practices of different Aboriginal cultural groups
from studying Grade 9 Expressing Aboriginal Cultures and Grade 10 Aboriginal
Peoples in Canada. The previous unit developed awareness of Aboriginal Beliefs
and Values systems; awareness can be enhanced by focused research on particular
regions and practices of Aboriginal Peoples, within regions, with a focus on
environmental issues. This also builds on the Grade 9 course “Geography of
Canada”.
·
The
teacher can review RCAP, Volume 1, Looking Forward, Looking Back, pp.
631-634, The Land That Supports Us.
·
The
teacher can gather various Native newspapers developed by Aboriginal
organizations in Ontario. Most Friendship Centres and/or Tribal Councils
subscribe to local and national Aboriginal newspapers and can be available for
further assistance or review the various websites listed in the Resources
section.
·
The
teacher can invite a guest speaker to address traditional teachings and
relationship to the land. Proper protocol must be observed and gifts of tobacco
material should be available at the time of the request. By contacting
surrounding First Nations, Friendship Centres, Aboriginal political
organizations, and/or Tribal Councils, the teacher can develop a list of
possible interviewees.
·
The
teacher can review the unit Oracy – Aboriginal Stories in Expressing Aboriginal Cultures Course Profile, Grade 9, Open, which
addresses student-led interviewing.
1. Students review how Aboriginal peoples are
traditionally linked to land and living things by reviewing their connections
to the Biosphere (“Waters, Plants, Animals, Fish, Birds, Air, Seasons - All the
beings, Elements and processes encompassed by the term “Biosphere” - RCAP, Vol.
1,
p. 631).
2. The teacher and students explore possible
sources of information to review traditional teachings within Aboriginal
cultures of different regions, and practices traditionally used to sustain life
in those regions.
3. Students, in groups, choose to investigate
one region of Canada from:
|
·
Arctic |
·
Quebec |
·
Nunavut |
|
·
Plains |
·
Maritimes |
|
|
·
Southern Ontario |
·
North-West Coast |
|
|
·
Northern Ontario |
·
North-West Territories |
|
4. Students complete a chart/poster using the
following heading questions as a basis for their research:
a. Who lives in the region?
b. Traditional means of survival
c. Seasonal Aboriginal customs and practices:
then and now
d. Major links of people to the environment
e. Environmental concerns today
f. Pressures on individuals and communities
today
Library
time is required to complete basic research. Contemporary newspaper and
magazine articles should also be used, to assist in classroom activities, and
contemporary awareness.
5. Students explore how ceremonies reinforce the
concepts of respect, harmony, and balance within nature and with relationships
to the land and people. Each group reports on at least one seasonal ceremony
from the region. (If four people are in a group, one person could be assigned
to investigate medicine, healing, or ceremonial practices commonly experienced
during a particular season).
6. If possible, using proper protocol, invite an
elder to share his/her knowledge about community customs, beliefs and
traditional practices.
7. Utilizing Native newspapers and contemporary
news files, students investigate a contemporary environmental concern
associated with their region of study (e.g., logging, mining, fishing, pipeline
construction, air/water pollution, urban land development, land claims).
8. Students present an oral report on the issue
investigated by their group.
Steps in
the research process are evaluated. Group research can have self-assessment and
peer assessment components. Each component of the chart/poster can be
evaluated. The oral report can also be assessed.
Accommodations
can include:
·
teacher-developed
charts for recording of information;
·
extended
time for learning and completion of tasks;
·
use
of visual aids, such as magazines or computer-generated pictures, to represent
activity expectations.
McMillan,
Alan D. Native Peoples and Cultures of
Canada. Vancouver, BC: Douglas & McIntyre Ltd., 1995.
Royal
Commission on Aboriginal People. Volume
1, Looking Forward, Looking Back, pp. 631-634.
See
Native Newsletters listed in the course overview Resources.
Websites
Anishinabek
News – http://www.ayn.ca/Pages/n.anish.htm
Ontario
Federation of Indian Friendship Centres – http://www.offic.org/Page/default.asp
Northern
Ontario/Manitoba/Saskatchewan paper –
http://www.abinfohwy.ca/Weetamah/weetpage.htm
Time: 240 minutes
Students
develop a tentative personal timeline for the next 15-25 years, speculating on
future job and family opportunities and responsibilities. Students compare
advantages and disadvantages of career paths available in and outside of first
Nation community through investigations, research, and interviews.
Strand(s): Identity, Relationships, Sovereignty
Overall
Expectations
IDV.03 -
describe Aboriginal and non-Aboriginal perspectives on the contemporary
cultural identities of Aboriginal peoples;
IDV.04 -
describe the efforts and successes of Aboriginal peoples to protect and
maintain their cultures and languages;
REV.02 -
explain how legal definitions of Aboriginal identity in Canada affect
relationships within and among Aboriginal communities;
SOV.02 -
describe the efforts of Aboriginal peoples to attain autonomy in their lives;
SOV.03 -
describe how contemporary Aboriginal communities assert their autonomy through
a blend of traditional and modern practices.
Specific
Expectations
ID1.01 -
identify specific environmental influences (e.g., salmon migration on the
Northwest Coast; caribou migration for the Dene people; utilization of forests
and lakes by the Ojibway and Cree communities) on the social and cultural identity
of Aboriginal peoples;
ID1.05 - identify the qualities required of
leaders within Aboriginal communities (e.g., the political leader of the Cree
nation in northern Quebec, a confederacy chief of an Iroquoian nation, the
premier of Nunavut);
RE2.02 -
identify significant contemporary Aboriginal individuals who, and events that,
promote cross-cultural understanding between Aboriginal peoples and
non-Aboriginal peoples (e.g., John Kim Bell, Ovide Mercredi, powwows, the
televised National Aboriginal Achievement Awards ceremony);
RE3.03 -
determine whether reconciliation is possible given the differing views of the
federal government and Aboriginal peoples on the interpretation of treaties
that have repercussions today (e.g., the Jay Treaty of 1794, the Robinson
treaties of 1850, the Maritimes Treaty of 1752);
SO2.05 -
identify the responsibilities of a self-governing Aboriginal nation in Canada;
SO3.01 -
identify how the beliefs and teachings of contemporary elders support
political, social, and economic growth (e.g., environmental protection to
ensure survival of future generations) as a framework for Aboriginal
self-determination;
SO3.02 -
identify values of Aboriginal peoples (e.g., respect, sharing, honesty,
harmony) that enhance identity and self-confidence and that promote
self-determination;
SO3.03 -
describe examples of initiatives and projects that reflect Aboriginal beliefs,
values, and aspirations, and also provide Aboriginal peoples with some personal
autonomy (e.g., Voyage of Odeyak, EAGLE Project, Aboriginal Bank of Canada,
Native Child and Family Services agencies).
·
This
activity builds upon knowledge, awareness, and research from investigations in
Activity 4. Students can be encouraged to talk about career options with their
parents, older brothers and sisters, and relations within their community, such
as grandparents, aunts, and uncles.
·
If
students have taken the Grade 11 course “Current Aboriginal Issues in Canada”,
they will have some knowledge of job opportunities and expectations.
·
Some
previous practice in statistical gathering will help with research.
·
The
teacher can brainstorm, with class members, possible people to contact
regarding choosing career paths. The teacher can plan a structure for a questionnaire,
so that when students design one, specific components are addressed that are
suitable for individual and community expectations.
·
The
concept of a timeline should be reviewed.
·
Individuals
with economic development portfolios in First Nation Communities, or Aboriginal
people with knowledge of Aboriginal employment centres and opportunities,
should be contacted in advance of the activity.
·
Preview
videos that could be used in place of speakers.
·
Remind
students of ethics and codes of behaviour if seeking advice and direction from
elders.
1. The teacher reviews the concept of developing
a timeline. Students could be asked to identify five key personal events,
community events, and world events that have occurred within their lifetimes.
2. Students extend their timeline for the next
15 years. Students can predict possible and probable directions their lives
could take to encourage involvement. The teacher could ask students to consider
some of the following assumptions:
a. Where would I want to live?
b. How near to my family/community do I want to
be?
c. Would I expect to have a job? What are the
qualifications? Pay?
d. What
possible family responsibilities would I have?
e. Consider
ages of individuals, near to me.
f. Wishes
and hopes of others.
3. In
groups, students investigate roles and responsibilities of men and women in the
following age categories: 15-20 years old, 21-25 years old, 25-30 years old,
over 30, over 40, over 50
4. Students investigate health and family concerns
of people in the age categories.
5. Students compare their thoughts through group
sharing techniques.
6. Students generate a list of desirable and
necessary jobs available in First Nations communities, in their community, in
small towns, in large urban centres.
7. The teacher shows the video Doctor Lawyer Indian Chief. Student
respond to the views and experiences of individuals portrayed in the video.
(Alternative videos could be: First
Nations Blue, T’Lina: The Rendering of Wealth, and The Little Trapper.)
8. Guest speakers could be invited to talk about
their duties, skills, responsibility, qualifications, and accountability as
they balance family, job, and community responsibilities. Students generate a
sequence of questions for speakers.
9. Students can compare contemporary community
and individual responsibilities with those of the grandparents and ancestors.
10. The teacher provides examples from Native
newsletter of job opportunities. Students investigate qualifications needed and
why these jobs are especially necessary.
·
Timelines
can be evaluated for completeness.
·
Written
responses to questions can be evaluated.
·
Self-
and peer assessment occur for group activities.
·
Students
write a short report on job opportunities or job experiences as depicted in the
videos.
·
Personal
timelines should not be shared too openly, as privacy must be respected.
Students could interview and tape responses of family members on job and family
responsibilities. Teachers could assist in developing clear questions for
interviews with students.
·
Specific
worksheets can be designed, for video support, to ensure focused attention on
appropriate details.
Doctor Lawyer Indian Chief. NFB, 50 min
First Nations Blue. NFB, 48 min
T’Lina: The Rendering of Wealth. NFB, 50 min
The Little Trapper. NFB, 26 min
This
is an excerpt from the Report of the Royal Commission on Aboriginal Peoples
dealing with employment and housing issues. It is to be used in conjunction
with activities 2 and 3.
Many
Aboriginal youth see themselves facing an economic wasteland. They see high
employment rates, inadequate training and a lack of meaningful jobs. Their
unemployment rate is 31.8%, more than double that of non-Aboriginal youth
(15.1%). Added to this is pressure to choose between the traditional way of
life and the modern world, the implication being that there is no way to
accommodate the two worlds. Many are beginning to reject this argument. They
want employment, but they seek employment that contributes to the community,
not just to the gross national product. The economic empowerment of Aboriginal
youth involves building a bridge between the wage and the non-wage economies.
An
example of this type of bridging is where young people can earn sweat equity by
volunteering in the construction of houses for the community. Federal programs
with a sweat equity component do exist; there should be more of them in Aboriginal
communities. Programs should be flexible to accommodate the needs of various
communities. Sweat equity programs would achieve much-needed improvements in
community infrastructure and could also have the added benefit of facilitating
healing for individuals and the community at large. Many Aboriginal communities
face severe housing shortages. Aboriginal youth are often looking for
meaningful work but the community offers little opportunity for employment.
Sweat equity housing programs could thus meet the needs of youth and old
communities.
Under
these programs, people ‘invest’ by contributing their labour to the
construction of other community members’ houses. The sweat equity they build
can later be exchanged for help in building their own houses. A model for such
programs is Habitat for Humanity, a non-profit non-governmental organization
founded in 1976. Habitat for Humanity Canada, established in 1985, describes
its activities as follows:
Through
volunteer labour, efficient management and tax-deductible donations of money
and materials, Habitat builds and rehabilitates homes with the help of the
homeowner (partner) families. Costs differ relative to location, labour and
materials. Currently, a three-bedroom Habitat house in Canada costs between
$50,00 and $80,000. Habitat is a joint venture in which those benefiting from
it participate directly in the work. Each homeowner family must invest 500
hours of unpaid labour or ‘sweat equity’ in the construction of their and
others’ homes. This reduces cost, increases pride and fosters positive
relationships.
This
approach could be adapted and modified specifically for Aboriginal people and
communities. In addition to earning sweat equity toward a house, youth would
learn and refine marketable skills. The community’s housing needs would be met,
more and better houses could be built for the same amount of money, and
employment opportunities would be created in the community. Finally, and
perhaps most important, community bonds are strengthened through such cooperative
efforts; as people build homes, they are building a community.
This type
of program could be accommodated by modifying current funding programs for
housing construction in aboriginal communities. A more detailed discussion of
housing issues is presented in Volume 3, Chapter 4. In the same volume, Chapter
3, we discuss other initiatives that help build and strengthen bonds within the
community.
Recommendation
The
Commission recommends that
4.4.6 Cooperative home construction, based on the
Habitat for Humanity model, be initiated in Aboriginal communities to provide
housing, employment and construction skills for Aboriginal youth.
A trained
and qualified Aboriginal work force benefits not only the Aboriginal community
but also the wider economic community. Aboriginal youth are the fastest growing
population segment in Canada. Increasing numbers are reaching workforce age,
yet they are not being equipped with the skills needed to participate in the
labour market.
The
Aboriginal population is an important source of new employees. In Manitoba, for
example, it is projected that Aboriginal youth will account for about 16
percent of all young people reaching work force age (15 to 19) between 2001 and
2016. In Saskatchewan, their proportion will grow from 15.3 percent in 2001 to
19.3 per cent in 2016. An investment in training for Aboriginal youth will
benefit individuals but will also be essential to achieve the necessary level
of competence in the work force as a whole.
For
Aboriginal nations, education and training are especially important in
implementing self-government. A trained work force will be needed to plan and
deliver services previously delivered by governments. Education and training to
develop management and administrative skills will be crucial to a smooth
transition. These skills will be necessary to organize and manage local
government services and to facilitate the building of infrastructure to support
community development.
Equipped
with these skills, Aboriginal youth will be able to participate in the labour
force anywhere, whether they choose to use their skills in their communities of
origin or to travel to other areas of the country. To ensure adaptability in
the labour market, they must be equipped with certifiable skills that are
broadly based and portable.
The
Commission examined these issues and set out a plan for Aboriginal employment
development in Volume 2, Chapter 5. Topics discussed there include a special
employment and training initiative aimed at major employers who can provide the
kinds of jobs and work experience critical to developing the self-governing
capacity of Aboriginal nations; employment equity initiatives for a much
broader range of employers; employment services; employment opportunities in
Aboriginal communities; the reduction of obstacles to employment, such as lack
of child care; and job creation in Aboriginal communities.
Economic
empowerment means Aboriginal youth will have a say in developing and running
employment and other economic programs targeted to them. In some areas, youth
can be directly involved: youth counsellors, recreational leaders, teaching
assistants, and health providers should all be recruited from the ranks of
youth. In urban centres, youth should be sought out for employment as street
workers and to staff friendship centres. They should work in transition houses
that help youth from smaller or isolated communities adjust to life in the
city. All these initiatives require qualified and experienced leadership. But they
also require the enthusiasm, energy and empathy that youth demonstrate in
abundance.
From
the Royal Commission on Aboriginal Peoples, Volume
4, Perspectives and Realities, Chapter 6
T F 1. Most
employers need documented proof of poor performance before they can fire an
employee.
T F 2. Socializing on the job should be kept to a
minimum.
T F 3. When uniforms are required on the job, they
are supplied by the employer.
T F 4. Employers are usually open to adjusting
employee’s time schedules when the present schedule is inconvenient for the
employee.
T F 5. Many employees answer to more than one
supervisor.
T F 6. Pay raises and promotions are always given
according to the length of time an employee has worked for the company.
T F 7. Employers expect at least two weeks’ notice
when an employee leaves the company.
T F 8. When you are sick, you are not expected to
call the employer the very first thing in the morning.
T F 9. When
an employee has a problem on the job, he/she should wait as long as he/she
possibly can before saying anything to the employer.
T F 10. It’s all right to use modest quantities of
drugs and alcohol on the job as long as it does not affect your performance in
a negative way.
T F 11. Most new employees have a probationary period
of approximately three months.
T F 12. Employers give breaks according to how hard
the work is.
T F 13. Employers may require that their employees
have good hygiene habits.
T F 14. Performance standards are basically the same
among businesses of the same type.
T F 15. Most company safety rules are written for
those employees who have disabilities or who do not speak the language.
T F 16. An employee should request time off at least
two days before the desired date.
T F 17. Workers who are fired most often lose their
jobs because they do not get along well with others.
T F 18. An employer can legally require the employees
to work overtime.
T F 19. Sometimes employees are expected to take on
responsibilities not included in their job descriptions.
T F 20. Car trouble is an acceptable reason for
arriving late to work.
Working In Ontario: An Employees
Guide to Workplace Law, Government of Ontario, 1990.
1. FALSE Unless the company is a “union shop”
any employee may be fired for any reason and, at any time. It is very rare that
an employer will fire someone without fair warning: it is not usually a
surprise. Common causes for termination are: tardiness, repeated absences,
lying, stealing, not cooperating with the supervisor or co-workers, and poor
performance on the job.
You
should avoid being fired from a job at all costs, even if you intend to leave.
Having been terminated from a job is viewed quite negatively by prospective new
employers, for obvious reasons. Every job you hold should serve as a positive
reference for future jobs. Negative reference can haunt you in your job seeking
for years after you are fired.
2. TRUE Most employers try to create a
friendly and cooperative work environment (or, at least a hassle-free
environment). They expect the employees to get along well with everyone.
However, socializing is usually frowned upon in the work place. Hanging out and
chatting with your friends should be limited to breaks, lunch hour, and before
or after the workday. Many people make friends with co-workers or at least
develop a sense of camaraderie. Such relationships with co-workers are usually
encouraged so long as one’s work performance is not affected negatively.
You
will find that some employers have rules and regulations relating to co-worker
and/or customer-employee relations. Some employers, for example, prohibit any
conversation at all among co-workers, while others encourage the development of
friendships. This may be an issue that you want to investigate when you are
doing research on companies.
3. FALSE Some employers will provide uniforms
for their employees, while others will require the employees to purchase the
uniforms from the employer. Others expect the employees to purchase the
uniforms elsewhere. The latter situation is especially common where “informal”
uniforms are worn on the job; for example, white shirts and black pants, or a
company T-shirt with blue jeans, etc.
You
will find that most employers make some specifications as to proper dress on
the job. Be well-informed of the specifications of the industry and be prepared
when you begin interviewing since you may be asked to start work within a
24-hour period. Examples of dress specifications are closed-toed or steel-toed
shoes, safety glasses, nylons, a hair net, etc.
4.
FALSE Very few businesses have the
flexibility or even the inclination to rearrange a time schedule for a
particular employee. Most product-oriented businesses run on shifts: day shift
for 7:00-3:00; swing shift from 3:00-11:00; and night shift from 11:00-7:00.
Most service-oriented businesses have varying shifts, which are scheduled for
customer convenience. Since punctually is of utmost importance, do not accept a
job with hours that will be difficult for you to keep. For example, if you take
the bus and the hours that the bus runs conflict with the hours your are asked
to work, be honest with the employer. Research the hours of typical shifts in
your industry. Explain your situation and state the hours that you possibly
work. Do not wait until you start the job to deal with such issues. Talking
about them beforehand can bring about solutions; talking about them after
starting the job can get you fired.
5. TRUE Except for very small companies,
there is always a chain of command that may include the owner, manager,
supervisor, foreman, lead worker, etc. Usually an employee answers directly to
the one person above him/her in the chain of command, but is responsible in
some way to many different people. Whenever it is not clear to you exactly who
you are responsible to and who is supposed to be giving you orders, be sure to
ask for clarification. Communication in this area is critical since any
confusion will end up reflecting negatively on you.
6. FALSE While it is sometimes true that raises
are given automatically according to a schedule of time spent performing the
job, often raises and promotions are made purely according to the level of
performance of an employee. Raises and/or promotions are also frequently given
due to staff changes, as when someone leaves and another employee is promoted
to fill the vacant slot. It is your right to know how you can be working toward
a promotion and when you can expect a raise. These questions should be asked
once you’ve been offered the job (not in an interview or when filling out an
application).
However,
you will find that many employers do not follow definite procedures in
promoting, upgrading, or giving raises. Unless employees are members of a
strong union, employers are under no obligation to provide raises. Some employers
are more willing than others to recognize good and faithful performances by
increasing the size of your pay cheque or promoting you to a more responsible
position.
7.
TRUE Two weeks’ notice is
customary and will be expected by almost all employers. This is the minimum
time needed to find and train a replacement. You can almost guarantee yourself
a bad reference from your ex-employer should you leave him/her in a lurch by
not providing at least two weeks’ notice. Sometimes an employer will not ask
you to stay the full two weeks, but he/she should have the option. IF you are
leaving because you have accepted a new job, most often the new employer will
respect your loyalty to your past employer and be glad to wait the two weeks.
8.
FALSE All employers expect their
employees to notify their supervisor as soon as possible of any inability to be
present at work, but certainly before the shift begins. This allows the
employer or supervisor to find a replacement or make whatever adjustments are
necessary due to your absence. If you cannot make the call yourself, be certain
to make arrangements for someone else to call in. A call should be made every
day that you are absent unless otherwise agreed upon with the employer.
Moreover, the employer will expect you to provide a valid reason for your
absence. Be prepared to justify your absence in terms that are acceptable to
the employer.
9.
FALSE What often starts off as a
minor “situation” may become a serious “problem” due to a lack of communication
between you and your employer. Communicate any difficulties you are having in
the work place immediately, honestly, but politely. You shouldn’t feel afraid
to question a situation that is causing you a problem. One of the main roles of
your supervisor is to assist the employees in resolving problems and by
answering questions about policy and procedures. Don’t risk not saying anything
until the situation has become critical.
10.
FALSE The simple fact is that the
use of drugs and/or alcohol during work hours is sufficient cause for immediate
dismissal. Whether or not you feel your performance has been impaired, your
employer will feel entirely justified in letting you go, even if it is the
first time such a situation has risen.
11.
TRUE Probationary periods of three
months are quite customary. During this time the employer is assessing your
strengths and weakness on the job and evaluating your performance. This is also
considered an initial training period where you may not be expected to know or
be able to do everything at the level that is expected of more experienced
employees. Some employers pay the trainee a lower wage during the probationary
period and then raise the pay level at the end of three months. New employees
are not usually considered permanent until they have passed this period.
12. FALSE In general, breaks are scheduled
according to the amount of time worked and not the difficulty of the work
performed. A 10-minute break is usually given for every 4 hours worked, or 2
breaks per 8-hour day. Many business have an employee’s lounge where breaks are
taken; in other cases workers take their break right at the worksite. Most
employers will expect you to hold your breaks to exactly 10 minutes at an
agreed upon time, neither breaking early nor taking extra time to drift back to
work.
13.
TRUE All employees are expected to
come to work neat and clean. Your clothes should be washed and pressed. Hair,
teeth, nails, and body should be clean. People with poor hygiene are not
usually employed for long. Bad hygiene is an uncomfortable, embarrassing
subject and an employer is more likely to find fault with some other aspect of
an employee’s work and dismiss the person on that basis than he/she is to
complain about unpleasant odours or inappropriate attire.
14.
FALSE Standards for performance on
the job vary greatly from one business to another, as does the nature of the
work performed. Even within the same industry, performance standards can vary
drastically. Never assume what your workload or work standards might be at a
given company. One employer may insist on slow, careful work, while another
will require faster production with less quality control. It is wise to ask
what is considered adequate or good performance in a position for which you applying,
and how performance is evaluated. A good time to do this is during an interview
when the employer asks if you have any questions to ask of him/her.
15.
FALSE Company safety rules are
written with all employees in mind. Though the reasons behind a given safety
rule may not be obvious to you, you should follow all such rules. Ignoring the
safety rules is not only dangerous and irresponsible (consider how many
employees are injured on the job), but is a sure way to get yourself fired.
16.
FALSE You should put in your request
for time off as soon as possible. Two days is not usually considered advance
notice. If needed, your supervisor will either make you responsible to find a
replacement for yourself, or he/she will need adequate notice in advance to find
one for you. Many times such requests are denied unless it is an emergency.
Some employers, however, are more lenient and will allow employees to take a
day off now and then. But beware! Employers are forever suspicious of the
employee who calls in sick a lot and/or who always has a great excuse of
needing time off. Even though the employee is not being paid while he/she is
not there, the employer has a need to rely on the fact that the work will be
done. This kind of employee is most likely to be replaced by someone more
“eager to work”.
17.
TRUE Many more jobs are lost from
conflict in the lunchroom than will ever by lost on the production line. An
employer can always find a place for the cooperative employee who gets along
well with others. Just the opposite is true for the worker who has a “poor
attitude” and who is in conflict with the other workers, or worse, the
supervisor. The working world is a social world. IF an employee “fits in”, then
he/she will have a chance to prove his/her abilities. If an employee does not
fit in, then that chance won’t be given. “Fitting in” is not a matter of age,
style, sex, race, etc. It is a matter of being willing to become a “team
member”, to work in cooperation and harmony with the other employees.
18. FALSE No employer can legally require anyone to
work overtime. Usually an employer will ask before hiring someone how willing
he/she is to work overtime, either occasionally or on a regular basis. If an
employer asks you this question, you can assume that he/she will expect you t o
put in the extra hours when asked. If the employer does not ask, before
accepting the job you might ask how much overtime you will be expected to work.
When a business gets exceptionally busy, or when a deadline is close at hand,
employees may be asked to work overtime during the ‘crisis’. You should be
willing to help out if you can, but the employer should understand if you
cannot. Unfortunately, some employers will unofficially make it a condition of
keeping your job that you be willing to work whatever extra hours they deem
necessary for the company’s benefit. They may well let you go if you refuse to
work the overtime hours they demand, though the reasons given for firing you
well be stated in other terms.
Most
companies pay time-and-a-half for overtime, and sometimes double time for
Sundays and holidays. Time-and-a-half means that if you usually make $4/hr,
you’ll be paid $4 plus $2 (½ of $4/hr), or $6/hr. for overtime hours worked.
Double time would earn you $8/hr. This is not true for employees who are paid a
monthly salary instead of an hourly rate.
19.
TRUE This is especially true in a
small company where everyone is expected to “help out” when necessary. Do not
feel insulted or put upon if you are asked to complete a task that is not a
regular part of your job. You are being asked to join a team effort when given
additional responsibilities. Willingness to cooperate in this manner is highly
valued by employers. Enjoy the variety and the challenge. Feel free to speak up
if and when you believe that your own work is suffering due to the additional
responsibilities, or if you fell you are being taken advantage of.
20. FALSE There is no good reason for being late.
If an employee is habitually late, he/she will almost certainly be dismissed.
Punctually is a must in the working world. Obviously, things can happen that
are beyond our control and most employers will accept the fact that your were
stuck on the freeway, but that doesn’t mean they will like it!
Working in Ontario - An Employees
Guide to Workplace Law, Government of Ontario, 1990.
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