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Need help? Just give me a call with tobacco

In Business, Culture, Education, Health, Living, Media Writing, Writing (all kinds) on October 17, 2016 at 3:00 AM

Rachel Muenz Writes About Tobacco - Photo: MorgueFile.com

Rachel Muenz Writes About Tobacco - Photo: MorgueFile.com

By: Rachel Muenz

Before I climbed to the third floor of the North Borden Building on Spadina, I thought tobacco was bad. But now I know that it can be good, depending on how you use it. Tobacco can help students like me get the confidence they need to make their dreams soar.

It is here at the University of Toronto’s First Nations House where I meet Grafton Antone, one of two Aboriginal elders there, to talk about the work he does with students at U of T. In exchange for that information, I must give him a tiny packet of tobacco wrapped in yellow cloth.

Antone explains tobacco is sacred in Aboriginal culture because it is how natives communicate with Creator, their supreme being, when they need guidance.

“The smoke carries our prayers up to Creator and Creator said, ‘if you want anything, just give me a call and here’s my telephone,’ says Antone, holding up a piece of dried tobacco and laughing. This is why elders are given tobacco in exchange for information and counselling. It’s a way of asking for help.
Students can also bring the elders other gifts. Antone shows me the large block of pink salt stone he got from a student earlier that day who told him it came from Pakistan. He turns it in his hands so I can see the hole in the top where a candle can be put inside and lit to make the stone glow.

Just like lighting the salt stone, Antone helps feed the fires of students’ dreams with his booming laugh and encouraging words so they can shine with success.

“I work with people’s dreams and make them happen,” says Antone, who’s been an elder at First Nations House since about the year 2000.

Antone shows me how he does this by asking students questions and learning what their dreams are. Knowing a bit more about students, he can then bounce ideas off them for how they can go about achieving those dreams.

“That’s where we build; we build on our relationship,” Antone says. “We build on our conversations and that’s what I do. I dialogue with you and in dialoguing with you I’m able to work with you.”

But there’s only so much Antone can do to help a student. Overall, the student needs to have a goal and has to want to achieve that goal in order for Antone to give them guidance.
“A bird needs to have a dream to fly,” he says.

Kathy Marsden agrees. She’s been the native counsellor at the Aboriginal Resource Centre at Georgian College in Barrie for the past 12 years.

“If they’re [the students] not internally motivated, nobody can motivate them to change,” Marsden says. “The support services are about empowering, helping them to work things through themselves, not doing things for them.”

Like Antone, Marsden also uses Aboriginal teachings to help native students at the college. Her main way of helping students is by using what she calls “the medicine wheel approach.”

The medicine wheel is another important symbol of most First Nations, though it differs from group to group. It is a wheel divided into four sections: red, black, white, and yellow. The wheel stands for many different things, but Marsden’s counselling methods focus on the four parts of the self the wheel symbolizes: spiritual, physical, emotional, and mental.
Marsden mostly deals with the emotional part in her counselling but she says the four areas overlap.

“If someone’s under emotional stress, it’s affecting them in all those other areas,” she says. “It’s affecting them mentally, so they can’t concentrate on their academics. It’s affecting them physically; oftentimes they can’t sleep, so I don’t just deal with the emotional part.”

Balance is the aim of Marsden’s approach. She has students fill out a medicine wheel chart to show which of the four areas they need to work on. Eating well and getting enough exercise are some of the things she might help a student with in the physical part, while self-confidence issues could be a part of both the emotional and spiritual sections of the wheel.
“Depending on how lengthy the sessions are we may just deal with one specific aspect,” Marsden says. “But that’s OK. If it helps them get on with their lives, then that’s great.”

Helping students with those emotional problems can be hard.
Antone says that every single student that comes to see him is a difficult case in its own way, but it’s especially hard when the student is angry. Surprisingly, to help students get past their anger, he eggs them on to make them angrier.

“Sometimes when people are angry, it sometimes requires you to get a little bit more angry ‘til you realize that maybe that’s not really the right thing,” he says. “They catch themselves, they calm down and then I’m able to talk to them and maybe bring them down the good path.” The good path can mean forgiving people and treating them better instead of being mad, Antone adds.

Marsden agrees that anger shouldn’t be ignored even though most people see it as a negative emotion.

“The way we look at it is, all our emotions are given to us by Creator so we have to honour all those emotions and it’s how we deal with them that counts,” she says.

Smudging ceremonies are also a way that elders and native counsellors might help students deal with stress and other problems.

In his tiny office at First Nations House with the window open a crack, Antone shows me how smudging is done.

He takes a large shell from a table at the back of the room and sprinkles some grey-white sage leaves into it. He lights them on fire and smoke begins to curl up to the ceiling. I sweep the smoke over myself with my hands three or four times as Antone says for me to do. It has a spicy sweet smell and, as Antone says, “it makes you want to start cooking turkey.”

Aboriginals believe everyone has an energy surrounding them. The smoke from the sage or other plants First Nations use in smudging, such as sweetgrass, works like a shower to wash away negative energy, Antone says.

“What it does is it works with the thinking. It’s good for people and it’s supposed to bring understanding and it’s supposed to clear your mind,” he says. “And in the clearing of the mind it gives a new space, a new time, a new beginning for you to be able to walk the future.”

I feel calmer after bathing myself in the sage smoke and wish I had known about smudging during my last set of assignments.
But smudging doesn’t work for everybody.

“You only get out of it what you put into it,” Antone says.
He adds that postsecondary education is a kind of smudging, because by gaining knowledge, the energy around people changes too.

Learning about the Aboriginal worldview helps students with their personal growth, says Dr. Cynthia Wesley-Esquimaux, an Aboriginal studies professor at the University of Toronto.
Unlike mainstream society, the native viewpoint focuses on the success of everyone as a group rather than the success of one person, Wesley-Esquimaux says.

“When it’s all about you and all you’re concerned about is getting to the top of the game, then you don’t care who you step on,” she says. “Whereas with the Aboriginal worldview it’s not like that, it’s not competitive, it’s about trying to help each other get to a good place.”

By thinking of helping other people instead of just themselves, students not only become better people, they also become part of a community, Wesley-Esquimaux adds. Because of this, they avoid the loneliness and homesickness students often experience when they first get to university or college. Taking part in native community activities like potlucks and feasts means that students gain the support of many people and aren’t left on their own to deal with the transition to university or college.

“They [the students] seem to enjoy the inclusive nature of it. They like being involved in putting together feasts and spending a lot of time with each other,” she says. “They like that part. They don’t feel so isolated.”

Marsden says this idea of community and getting students involved is important at Georgian College as well. Though her counselling services are just for native students, the Aboriginal Resource Centre, like First Nations House, also has events and activities for all students and they have an elder on campus who everyone can visit for help.

“We’re not exclusive, we’re inclusive and that’s a huge factor,” Marsden says.

Changing students’ ways of thinking either through seeing an elder or learning more about Aboriginal culture can help them overcome seemingly impossible challenges at school, Antone says.

“It is not impossible, it’s only the space that you’re sitting in or the environment that you’re engulfed in . . . if we move you over just that much,” he says, holding his hands about an inch apart, “All of a sudden you say, ‘Oh I can see it, I understand it now.”

With a bit of nudging, students see solutions to problems that they were blind to before.

Talking with students and hearing their stories is what Antone enjoys most about working at First Nations House.
“I like to listen to people and I hear their stories. That’s how I can get a story.”

But it also makes him happy when he sees students carrying on what he’s taught them by performing various First Nations ceremonies themselves.

Passing on knowledge is what he really seems to love.
“I changed you,” he says with a laugh. “I smudged you. You’re no longer the same person as you were when you came in here.

You now have an access to the Aboriginal understanding.”
It’s true.

When I first climbed to the third floor of the North Borden Building on Spadina, I was nervous and scared. I didn’t know what First Nations culture was, though I’d read a lot about it.
Now I know a little something, and as I walk away from First Nations House, up the dreary wet street, I’m happy and confident. I know more about who I am.

All because of a little bundle of tobacco wrapped in yellow cloth.

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