Reconciliation: A Contemplation of the Role of Art Therapy (Réconciliation : une réflexion sur le rôle de l'art-thérapie)

ABSTRACT

This article proposes steps to decolonizing art therapy, based on the author's experiences using an Indigenous framework of art therapy developed during her Master's degree at Concordia University. The author also explores ideas of how art therapy can contribute toward reconciliation, inspired by her work with Indigenous communities in Canada. A call to action is proposed to art therapists on an individual level, as well as the profession as a whole, to support the decolonization of art therapy. This includes the development of guidelines for best practice when working with Indigenous populations, through the creation of an Indigenous art therapy circle composed of art therapists who support an ethos of Indigenization.

RÉSUMÉ

Cet article propose des étapes pour décoloniser l'art-thérapie qui se fondent sur les expériences de l'auteure et qui utilisent le cadre d'art-thérapie autochtone qu'elle a développé durant sa maîtrise à l'Université Concordia. L'auteure explore également des idées sur la façon dont l'art-thérapie peut contribuer à la reconciliation en s'inspirant de son travail avec les communautés autochtones du Canada. Un appel à l'action est lancé aux art-thérapeutes au niveau individuel, ainsi qu'à la profession dans son ensemble, afin de soutenir la décolonisation de l'art-thérapie. Cela comprend l'élaboration de lignes directrices sur les bonnes pratiques dans la collaboration avec les populations autochtones, à travers la création d'un cercle d'art-thérapie autochtone composé d'art-thérapeutes qui appuient un ethos d'indigénisation.

Introduction: The decolonization of art therapy

Decolonization refers to the continual process by which individuals and groups undertake an understanding of settler privilege, treaty education, historical trauma, and current realities of Indigenous peoples. Decolonization affirms Indigenous peoples' right to self-determination and self-governance, as well as respecting Indigenous knowledge and protocols. Proposals of how art therapy may play a role in reconciliation are explored seeking both the decolonization and the Indigenization of art therapy, along with the development of ethical guidelines when working with Indigenous populations. Reconciliation recognizes systemic racism and bias toward Indigenous people, and promotes a reconsideration of relationships between non-Indigenous and Indigenous communities to ensure mutual respect and honoring of treaty law. Reconciliation is viewed as a journey, rather than a destination at which to arrive.

A call to action

“Reconciliation is not an Aboriginal problem; it is a Canadian one” (Truth and Reconciliation Commission, 2015, p. vi).

When contemplating my research paper for the completion of my Master's degree in Art Therapy at Concordia University, I knew that I wanted to more fully understand my own familial history and its impact upon my art therapy identity. I am of Inuit and European descent. I physically have more in common with my European ancestors; therefore I experience the full privilege that my outward appearance affords me in Canada. My goal was to try and explore my Indigenous ancestry and to propose new methodologies of art therapy, based on Indigenous philosophies of healing. There were many challenges in this undertaking, from looking for scholarly articles to working within an academic framework of research, to developing the foundation of the model. I found inspiration at the Aboriginal Mental Health conference in Ottawa in 2013 when Dr. Leroy Little Bear offered a new definition of research as he spoke about cognitive imperialism and Aboriginal mental health. He exemplified research as speaking of the unknown, and offered the question “should we take out the ‘re’, and simply say ‘search’?” (Little Bear, 2013). Although I developed the core philosophy of this model during my Master's degree, it is an evolving framework, which is fundamentally collaborative in practice and guides my work with Indigenous communities and individuals. Full Circle: Toward an Aboriginal Model of Art Therapy (Vivian, 2013) was the first step along my own path of reconciliation. For me, the path of reconciliation has been guided by many elements, evoking emotions on both personal and professional levels. Education, relationship, community, advocacy, environmental and social responsibility, and ceremony have all been significant themes on my journey. I have also redefined for myself the meaning of different emotions such as anger, patience, humility, courage, fear, love, and hope. My goal in this article is to explore how art therapy may play a pivotal role in the journey of reconciliation across Turtle Island (North America).

I have worked with several Indigenous organizations in different parts of the country. My first job opened my eyes to the deep systemic racism that Indigenous people in Canada face on a daily basis. Knowing something and seeing something in action turned out to be two very different things. My own European complexion had protected me from experiencing this form of racism first hand. It was at this job, in a large city, that I first learned that colonization in Canada is alive and well. This can take the form of an overrepresentation of Indigenous children in foster care (Sinha et al., 2011), a lack of housing and clean water on reserves (Assembly of First Nations, 2013, 2017; Lukawiecki, 2018), and the inadequacies of the Canadian justice system as applied to First Nations peoples (Iacobucci, 2013). “Two Birds in a Storm” (Figure 1) was completed during this time, specifically after witnessing a child being taken from his mother, when the only reason given was that she was Inuit. In this piece, the wind and rain of the storm are pressing against the mother and baby bird, but they still fly together. The mother is both a hawk and a dove: a fighter and a symbol of hope. The two birds are both fighting the same elements, but it is the baby bird that gets swallowed up by the storm. No matter how hard the mother fought, she still lost her child. A rage ignited within me. I asked myself, “How could I use my privilege to promote reconciliation in Canada?” Art therapy was the answer that I was looking for. According to Muirhead and de Leeuw (2012), the productive relationship between creativity and well-being holds tremendous promise for Indigenous populations. I propose that art therapy may enhance relations between our Indigenous and non-Indigenous communities in Canada, leading to a spirit of reconciliation. “As Artists, Healers, we can listen…acknowledge and support ongoing struggles for personal and global decolonization still required to bring true Reconciliation between and among our peoples, Earth Mother and All Our Relations” (Graveline, 2017).

Figure 1. Two Birds in a Storm.

In decolonizing my practice I strive to offer moments of honest storytelling and truth sharing with mutual respect. I created the piece “By the Fire” (Figure 2) with these themes in mind. I imagined my ancestors sitting around a fire, and I saw myself asking questions and listening to their stories. I made this piece in dialogue with my relations, the two perspectives of the face changing from listening to storytelling. How could I make sacred spaces where stories are told? I believe that art therapy can play a pivotal role in reconciliation if we approach our work through a decolonized lens. For me, decolonization is a continual process. In my art therapy practice, working from a decolonized perspective means that I approach my work with the Seven Sacred (Grandfather) teachings in mind. The Seven Sacred teachings are traditional forms of knowledge disseminated through oral traditions (Nabigon & Wenger-Nabigon, 2012). Not all Indigenous groups use the Seven Sacred teachings, but variations can be found across Turtle Island. The teachings I have received refer to the Seven Sacred Teachings as respect, courage, humility, wisdom, love, honesty, and truth. These teachings guide my interactions with Indigenous communities, groups, and individuals. I strive to uphold their ethical influence in my work and life. Working from a decolonized lens means that I routinely examine my privilege and intentions, and seek teachings from Elders about cultural symbols, stories and ceremonies that have been impacted by colonization.

Figure 2. By the Fire.

For non-Indigenous practitioners, becoming an ally of Indigenous peoples begins their reconciliation journey.

Seeing everything in relationship brings accountability and respect to the forefront; respect being of the utmost importance…It is very important to be aware of the larger social, economic and political realities that have influenced an Indigenous person's life, culture and community. (Monica Carpendale, personal communication, February 17, 2018)

Non-Indigenous art therapists need to learn about historical trauma, the residential school system, and the Sixties Scoop (the removal of Indigenous children from their families into foster and adoptive homes in the 1960s), in addition to creating relationships with local Indigenous communities, in efforts to decolonize their practice. Supporting the creation of an Indigenous art therapist circle within the Canadian Art Therapy Association will also help to honor the importance of Indigenous wisdom and world views as valid and worthwhile approaches to art therapy. This will emphasize diversity and the legitimacy of different ways of knowing. The very creation of the circle will also be a step toward reconciliation and the decolonization of our profession.

My journey has taken me on a winding path through rich experiences that inform my efforts in decolonizing my own art therapy practice. I had the honor of being invited to offer art therapy workshops at the inaugural healing gathering for descendants of residential school survivors in Unama'ki (Cape Breton, Nova Scotia)—the first of its kind in Canada. This was followed by a number of additional healing gatherings in other communities across Unama'ki. I have presented a paper at the 2016 Canadian Art Therapy Conference in Toronto titled “Full Circle, Toward an Indigenous Model of Art Therapy,” and I completed an art therapy pilot project at an Indigenous school, where I created “Circle of Hope” (Figure 3), an artwork that highlights the strengths of Indigenous peoples. I have had countless conversations with friends, Elders, and practitioners about healing in Indigenous communities. These connections have offered a deeper understanding about the effects of intergenerational trauma, and demonstrated how resiliency derives from community, ceremony, and language.

Figure 3. Circle of Hope.

I also had the opportunity of leading an art activity with a Mi'kmaq community in Cape Breton, facilitating story sharing between Indigenous and non-Indigenous peoples. Participants created images that depicted their artistic visions of locality and association. The artworks were hung on the wall in one interconnected line, which sparked discussions about common themes. In this context, art acted as a visual and metaphorical bridge between two communities. This bridge could be crossed as much, or as little, as each person desired. The use of symbolism and metaphor generated space to explore differences. This event strengthened my belief that art therapy could provide a place for the telling and receiving of stories between Indigenous and non-Indigenous peoples.

Within this examination of cultural complexity, how can we, as Indigenous and non-Indigenous art therapists, meaningfully and respectfully aid in reconciliation? In my opinion, there are several main considerations that we must address as a point of departure. The first is to move toward decolonized practice in our art therapy training programs. This could include courses that examine the legacy of residential schools, the Indian Act, treaty law, and current issues in Indigenous communities. Training needs to be led by Indigenous educators and be geared toward art therapists having a real understanding of the history of colonization and the mechanisms of continued oppression within Canada.

In his book Ending Denial: Understanding Aboriginal Issues, Wayne Warry (2007) examines the marginalization of Canada's Aboriginal peoples and exposes media stereotypes and discrepancies in the values of multiculturalism held by non-Aboriginal Canadians. “Our belief in the superiority of European values and our ignorance of Aboriginal culture sustain the structural racism that marginalizes and impoverishes Aboriginal peoples” (Warry, 2007, p. 15). Continuing professional education courses in art therapy should be developed with the goals of valuing Indigenous knowledge, understanding the past and current issues facing Indigenous communities, and challenging art therapy professionals to investigate their own beliefs and relationships with Indigenous peoples. It is imperative that we recognize the wisdom and experience of Indigenous practitioners who are knowledge keepers of their specific cultural healing traditions. “There is a lot of knowledge that exists in Native minds that has not been explored. Because of colonialism this knowledge is not being used” (Little Bear, 2013).

More Indigenous art therapists are essential. The Kutenai Art Therapy Institute is pioneering an Indigenous-centered art therapy training called the Groundwater Initiative. “Groundwater will provide more opportunities for Indigenous-centered art therapy education, and will support the furthered development of Indigenous-centered art therapy supervision and Indigenous-centered art therapy services” (Kutenai Art Therapy Institute, n.d.). This is a concrete example of an action on a journey of reconciliation. Carpendale (personal communication, February 17, 2018) states that by Indigenizing art therapy courses, you not only involve Indigenous students, help with the decolonization of non-Indigenous students, but also recognize students whose ancestry encompasses both traditions. Ultimately, the Indigenization of art therapy needs to be led by Indigenous art therapists (Carpendale, personal communication, February 17, 2018). I could not agree more. In the meantime, until there are more Indigenous art therapists who are trained and returning to their communities, there is a question of whether art therapy can be offered to Indigenous communities by non-Indigenous art therapists. This is a complex issue. The development of best practices and ethical guidelines for working with Indigenous clients should be outlined by a group of Indigenous art therapy practitioners. Art therapy is an offering and may be accepted or rejected in self-determination by a particular community, in an attempt to avoid repetition of colonial practices and the imposition of unwanted interventions. To this end, it is of great importance for all practitioners to evaluate their intentions in approaching an Indigenous community and they should seek guidance from an Indigenous art therapist, Elder, or community leader to ensure cultural safety. Finally, I offer the following suggestions to art therapists who wish to work from a stance of reconciliation: approach work from a collaborative point of view, create long-term relationships, consult with Elders, and respect community protocols. Indigenous perspectives regarding mental health “include a much more holistic and spiritual approach than is embraced by most counseling theories used by the dominant society” (Roberts, Harper, Tuttle-Eagle Bull, & Heideman-Provost, 1998, p. 136). It is essential for practitioners to understand a specific Indigenous community's approach to mental health. A beginning knowledge of Indigenous views, traditions, and healing philosophies is necessary for any therapeutic practitioner who wishes to work effectively with Indigenous communities (Garret & Crutchfield, 1997; Hunter, Logan, Goulet, & Barton, 2006; Kirmayer, Simpson, & Cargo, 2003; Kirmayer & Valaskaksis, 2009; McCabe, 2008; McCormick, 1996, 2009; Oulanova & Moodley, 2010; Rybak & Decker-Fitts, 2009; Warry, 1998, 2007). Art therapists should also work with settler communities to develop reconciliation. Timm-Bottos (2017) describes how the Art Hives Initiative developed “Community Listening Circles” (p. 97) aimed at settler communities' examination of reconciliation. The culmination was a traveling and expanding art exhibit called “Reconciliation: What does it mean to you?” (Timm-Bottos, 2017, p. 97). I cannot stress enough the importance of settler peoples moving toward respect and understanding in this way.

I am proclaiming a call to action. As professionals we need to develop best practices for working within Indigenous communities, and to formally discuss how art therapy may be decolonized. An Indigenous approach to art therapy can be reworked to incorporate individual community protocols. Ideally, this will be determined in a collaborative fashion by Indigenous art therapists and disseminated to the broader professional community. In this regard, I would like to form an Indigenous circle of art therapists (composed of both Indigenous art therapists and non-Indigenous art therapists working within Indigenous communities) to examine the decolonization of art therapy and to work toward reconciliation across Turtle Island. The goals for the Indigenous circle will be determined by participants. Potential goals may include developing an Indigenous model of art therapy (by Indigenous practitioners), defining best practices and ethical guidelines for working with Indigenous clients and communities, and initiating mentoring between Indigenous and non-Indigenous practitioners. I offer this call without having the answers, but with the hope of motivating art therapists and the art therapy profession to join the journey of decolonization and reconciliation.

If you are interested in participating in the creation of an Indigenous art therapist circle please send an email to [email protected]. Together we can work to make positive changes, not only in the profession of art therapy, but within ourselves and between each other. Our voices are stronger together.