TARP Report Presentation: 2-Spirited and Middle Class

Editor's Notes

• #3: Urban Aboriginal identity is complex and nuanced and very difficult to empirically quantify. It involves complex processes pertaining to how one self-identifies (e.g. sense of self, family background, personality, socialization experiences etc.) as well as how members of the larger society perceive them (e.g. positive or negative stereotypes, media images, effects of residential schools and colonization etc.). An individual’s identity is about “meaning” and is formed and maintained as a social process of interaction with others. Identities are both individually unique and collectively shared. Further, individuals have multiple identities based on such factors as race, gender, age, social class, occupation, nationality etc. and can change over time. Therefore, defining oneself as an Aboriginal person in a complex urban centre like Toronto where individuals are involved in numerous roles can be challenging. Some people consider that a connection to a “traditional” Aboriginal culture is fundamental to an individual’s identity. This sometimes entails a relationship to the land, knowledge of an Aboriginal language, understanding of traditional teachings and participation in cultural ceremonies. Others speak of the idea of Aboriginal “blood memory” as a biological component of an individual’s ancestry regardless of their connection to traditional culture. While the research demonstrates that a significant number of people retain connections to their community of origin for cultural maintenance purposes, for others living in the city this is not a viable option.  For the vast majority of the TARP respondents their identity as an Aboriginal person is central to their sense of who they are. Thus, for many urban Aboriginal people in Toronto other “markers” of identity are important. Some respondents suggested that the values and attitudes as well as how you live your life are critical to your Aboriginal identity. Values of caring, sharing, respect and honesty are hallmarks of Aboriginal culture. Others spoke of the shared experiences and common ways of behaving that characterize the lives of most Aboriginal people are important for an individual’s identity. Yet others emphasize the feeling of belonging and connections to a common culture and community are keys to their identity. Being a member of a group with common “status” such as First Nation, Métis or Inuit or being from the same community of origin can be a meaningful marker of identity. Participating in Aboriginal activities such as pow wows, feasts and socials, arts events and cultural ceremonies are important ways for some to reinforce their identity. In other words, there are many complex and nuanced aspects of creating an Aboriginal identity in the city and each individual is unique. The question of how individuals negotiate their individual and collective cultural identity is an unanswered question in research. There is, therefore, a need for further research on this topic.  The role that organizations play in supporting identity formation and development must be responsive to the needs of the current generation of Aboriginal people, whether the first, second or third generation of Aboriginal urban residents. The significance of Aboriginal organizations in Toronto, either through social service agencies, economic development or through the arts provide a supportive environment and multi-disciplinary opportunities to build positive identities for Aboriginal people is integral to the growth of the community. Urban identity formation has only been examined in recent years; however we see that it has been happening for decades at the grassroots level around kitchen tables across the city. The research has showed the significant link between Aboriginal organizations and identity formation for Aboriginal people in Toronto. In addition, many Aboriginal people maintain links with their community of origin to support their culture and identity. As mentioned, the Aboriginal population in Toronto has shifted in recent years. It is no longer composed exclusively of recent migrant from First Nation or Métis communities. The urban Aboriginal population is now more diverse with varied identities, including many individual with “mixed” cultural identities. Aboriginal organizations are increasingly challenged to respond to this new diverse group of Aboriginal people. Some community members are survivors of residential schools and have experienced elements of traditional culture from being raised in their communities. Others may have little or no ties to their Aboriginal community of origin and are reliant on the urban Aboriginal urban community to provide them with a culture foundation. Respondents felt strongly that there was a need for a dedicated culture centre that was separate from social service agencies (See Recommendation # 42).  As well, there was a perceived dominance of Anishnawbe people and culture in present Aboriginal organizations which tended to hinder community members from other groups from learning about their own cultures and traditions and contributed to the divisiveness within the Aboriginal community. An important issue articulated in the research was the loss of Aboriginal languages. Eighty-one percent of respondents were unable to converse in their Aboriginal language. Language is a very important component of culture.  
• #4: To begin, I’d like to introduce you to the concept of two – eyed seeing. This concept is from Mi’kmaq Elder, Albert Marshall and refers to a co-learning model where people come together to learn from each other, balancing western and indigenous worldviews.As we go through the presentation today, I encourage you all to consider looking at the information we give to you from multiple perspective or lenses, recognizing that by bringing the best of both worlds together, we can make really amazing things happen.
• #5: So what we want to do here today is to just give you the landscape of Aboriginal issues in Toronto. The focus for today will be on Two Spirited Aboriginal People in Toronto and the Aboriginal Middle Class in Toronto.http://www.flickr.com/photos/blmiers2/6889062849/sizes/o/in/photostream/
• #6: But before we get into the research results, I’d like to tell you a little more about who we are.Formally the Toronto Aboriginal Support Services AssociationHistory/ evolution http://www.flickr.com/photos/mattyp/17036700/sizes/o/in/photostream/
• #8: The Toronto Aboriginal Support Services Council is a not-for-profit research and advocacy organization that focuses on addressing the social determinants of health to improve the social and economic status of Aboriginal peoples in the City of Toronto through its member organizations.So as you see here, there are multiple factors that influence a person’s health – from our individual lifestyle choices to education to environment and housing.(Public Health Agency of Canada)http://indivision.ca/imageland//3353.jpg
• #9: When we consider the health of Aboriginal People, there are added determinants of health – consider discrimination, migration, and colonization. As many of you here will already know, there is a wholistic approach to health which considers mental health, physical health, emotional health, and spiritual health. http://phprimer.afmc.ca/sites/default/files/primer_versions/57540/primer_images/image5.jpg?1321286981
• #10: So with that little bit of context about who we are and what we do, let’s look at one of our major contributions to date: The Toronto Aboriginal Research Project (TARP)The Toronto Aboriginal Research Project (TARP) is the largest and most comprehensive study of Aboriginal people in Toronto ever conducted. With a sample of over 1,400 individuals, 14 topics studied and seven methodologies utilized, the TARP study provides an important picture of the current situation, aspirations and challenges facing Aboriginal people in the Greater Toronto Area (GTA). The terms city of Toronto and Greater Toronto Area (GTA) will be used interchangeably in this report.The situation of Aboriginal people in Toronto is complex and it is clear that there remain substantial unmet needs. Thus, there is a need for research which provides an empirical data base which presents a comprehensive picture of the demographics and mobility patterns of Aboriginal people, examines specific topics pertaining to Aboriginal people, addresses the ways in which Aboriginal people define their identity and culture in the city, investigate the roles and effectiveness of Aboriginal organizations in meeting the needs of Aboriginal people in Toronto, speak to the roles and responsibilities of different levels of government for urban Aboriginal people, articulate unmet needs and make recommendations regarding the development of effective policies and programs to meet the needs of Aboriginal people in Toronto. Having accurate and comprehensive empirical data regarding the situation of Aboriginal people in Toronto will assist all stakeholders including personnel of Aboriginal organizations and government policy makers make informed decisions. It is hoped that the TARP recommendations emerging from the research will result in important progress in service delivery, policy and program development and community formation that will enhance the quality of life for Aboriginal people in Toronto. The research was seen as a follow-up to the Urban Aboriginal Task Force (UATF) which studied Aboriginal people in five cities in Ontario.The Urban Aboriginal Task Force studied Aboriginal people in the cities of; Ottawa, Sudbury, Thunder Bay, Barrie/Midland/Orillia and Kenora and was sponsored by the Ontario Federation of Indian Friendship Centres, the Ontario Native Women’s Association and the Ontario Métis Aboriginal Association. The research was conducted by the firm Mukwa Associates with Don McCaskill, Research Director and Kevin Fitzmaurice, Research Associate. Copies of the six reports can be obtained at www.ofifc.org. http://gravityinc.ca/portfolio/graphics/tarp/aboriginal-report-1.jpg
• #11: The TARP is distinctive in that its approach to research is community-based. That is, the research is overseen from start to finish by representatives of the Toronto Aboriginal community. Specifically, the study was guided by the following principles: collaboration, community benefit and the implementation of results. Thus, the research was sponsored by the Toronto Aboriginal Support Services Council (TASSC) and overseen by the TARP Research Steering Committee. TASC is a non-profit organization composed of senior representatives of Aboriginal agencies whose primary activity is the delivery of services to the Aboriginal people of the Greater Toronto Area (GTA). The TARP Research Steering Committee was a partnership between TASSC, representatives of Toronto Aboriginal organizations and federal, provincial and city of Toronto government officials. The Toronto Aboriginal support Services Council (TASSC) was formally the Toronto Aboriginal support Services Association (TASSA). This project used both qualitative and quantitative methodologies. To do that, we used a combination of several methods:SurveysInterviewsFocus GroupsLife HistoriesCase StudiesPhotovoicehttp://jeps.efpsa.org/blog/wp-content/uploads/2012/05/yin_yang.png
• #12: One of the underlying themes throughout the TARP report is the importance of working together. So throughout this presentation, we will highlight some of the ways that you can get involved or work with us, if you aren’t already.http://www.flickr.com/photos/lollyman/4424552903/sizes/o/in/photostream/
• #13: We hear it all the time and it really is important to build these meaningful relationships with each other to address some of the social and economic issues that Aboriginal people in Toronto are facing.http://www.moppingupmillions.com/blog/wp-content/uploads/2011/08/Building-Relationships.png
• #14: So let’s look at some of the information from TARP.http://gravityinc.ca/portfolio/graphics/tarp/aboriginal-report-1.jpg
• #15: First we’ll go over some highlights from the study about the Two-Spirited Aboriginal Community in Toronto
• #16: Toronto is home to a large and vibrant two-spirited Aboriginal community. The Aboriginal two-spirited community is not new. Two-spirited Aboriginal people have long existed in Aboriginal societies know by such terms as Winkte, Berdache and Ogokwe. The names reflected recognition of the sacredness of two-spirited people who played vital roles in Aboriginal communities including medicine people, warriors, healers and visionaries.The two-spirited Aboriginal community is very diverse and contains many economically successful “middle class” individuals as well as people experiencing serious problems who are need of various support services.http://www.flickr.com/photos/iagoarchangel/5883107444/sizes/o/in/photostream/
• #17: There is a large and complex Aboriginal two-spirited community in Toronto composed of a variety of sexual orientations. In terms of this report the term “two-spirited” means Aboriginal people who identify themselves as gay, lesbian, bi-sexual, transgendered (GLBT).http://upload.wikimedia.org/wikipedia/commons/thumb/6/6d/Rainbow_flag_and_blue_skies.jpg/1024px-Rainbow_flag_and_blue_skies.jpg
• #19: This quote from a participant in the research gives us a sense of what it means to be a two-spirited person for this woman.
• #20: Traditionally, Aboriginal societies embraced two-spirited people and they were shown honor and respect. It has been Christianity and other Western influences that have contributed to a shift.With the advent of Christianity and colonialism the tolerance for two-spiritedness disappeared. The dominant society’s insistence on heterosexuality, supported by church doctrine and community norms, as the only appropriate sexual orientation meant that two-spirited individuals had to hide their sexuality. Over time, many Aboriginal people internalized these negative views of homosexuality in any form making it doubly difficult for two-spirited people to openly express themselves in their families and communities. The emergence of HIV/AIDS as the “gay disease” in the 1980’s, in some cases, compounded the problems faced by gay, lesbian, bisexual and transgendered Aboriginal people in their communities. A survey conducted on Ontario Aboriginal reserves in 1993 discovered that...”the majority of respondents felt that homosexuality was wrong, and perceived their family and community to support their view. A study of Aboriginal people with HIV/AIDS demonstrates the harm that can result from internalized rejection of their sexual orientation.Myers, T., Calzavana, L., Cockerill, R., Marshall V., & Bullock, S. (1993). Ontario First Nations AIDS and Health Lifestyle Survey, p 42.Today, attitudes have begun to change. Individuals in Aboriginal communities, as a result of such factors as educational and awareness programs and changes in human rights legislation are beginning to recognize and accept two-spirited individuals. At the same time, a great deal remains to be done to attain a situation of full acceptance and recognition. There remains institutional racism and homophobia. Still today, for many two-spirited people coming to urban areas where there is more anonymity and tolerance, as well as a welcoming community, has been a necessary choice to be made. http://ictmncdn1.tgpstage1.com/sites/default/files/uploads/2011/05/LO-RES-FEA-PHOTO-Two-Spirits-From-TWO-SPIRITS-Fred-Martinez-Dancing-e1306434270543.jpg
• #21: While the situation is improving, homophobia, discrimination and lack of acceptance are issues still faced by some Aboriginal two-spirited people in both the Aboriginal and mainstream communities, especially for transgendered individuals. Despite some of the challenges associated with discrimination and homophobia, Aboriginal two-spirited individuals tend to be proud of their two-spiritedness and their Aboriginal identity.http://theoriens.com/wp-content/uploads/Dutch_Ad_Campaign_Targets_Discrimination_2.jpg
• #22: Some two-spirted people expressed a concern about juggling multiple identities
• #23: HIV/AIDS and other health problem remain a major concern in the Aboriginal two-spirited community in Toronto.HIV/AIDS and other related health issues is a significant problem for two-spirited Aboriginal people. It is also a topic that has been researched somewhat more than most issues in the Aboriginal community due to the seriousness of the problem.  The major agency which provides support for HIV/AIDS people is 2-Spirited People of the 1st Nation. It has been in existence for 20 years It began as a social organization but, as with the case with many Aboriginal agencies, the pressing social problems forced it change its focus to providing social services. It is a small agency with 3.5 staff and 80 volunteers providing multiple services to HIV positive clients including; counselling, referrals, assisting with housing, providing transportation, outreach work, home visits, community development, research, facilitating awareness workshops, liaison with first Nation communities and public speaking. The agency is viewed very positively in the Aboriginal two-spirited community but has capacity to meet the huge demand for services. And like many small Aboriginal organizations it is burdened by heavy administrative, reporting and evaluation demands from funders. In addition, the space is inadequate to hold social and cultural events.http://4.bp.blogspot.com/-QeJUATfaMQo/TZSzfCKioUI/AAAAAAAAAGA/MdgJ3VL43oc/s1600/HIV.jpg
• #24: Though it will not likely solve all of the issues, it has been reiterated that there is a need to have a supportive two-spirit community in the city as well as assistance from agencies and acceptance from both the larger Aboriginal community and general mainstream society are important factors in successful urban adjustment.http://pbs.merlin.cdn.prod.s3.amazonaws.com/Video%20Asset/KOZK/sense-community/21068/images/160940_ThumbnailCOVEDefault_SOC__745354.jpg
• #25: The most important factor mentioned was having an established community and network. As stated earlier, being able to be with people who understand your situation whom are supportive and share your values and attitudes, whether it is the two-spirited community or larger Aboriginal community, is critical for the solidarity and cohesion of any potentially vulnerable group. Participants in the two-spirited focus group made it clear that being identified as two-spirited was as important as being Aboriginal. These two parts of identity are inseparable. The support that two-spirited individuals receive from agency programs was also seen as important. The work of the organization 2 Spirited People of the 1st Nation was seen a particularly significant. It is one of the few organizations that work primarily with two-spirited Aboriginal people
• #26: The Aboriginal two-spirited community represents a “special” group in that it is larger than any other city in Ontario and tends to be forgotten in discussions about urban Aboriginal people. In addition, there are distinct sub-groups within the community including; middle class two-spirited people, those involved in specific endeavors such as the arts and media, those experiencing “double” discrimination being Aboriginal and two-spirited, as well as those experiencing the challenges of being transgendered and the problems encountered by HIV positive people. Despite the overall tolerance of people in Toronto toward gay, lesbian, bi-sexual and transgendered people, homophobia and discrimination in both mainstream and Aboriginal communities is a burden two-spirited people frequently have to bear.http://socialspark.com/wp-content/uploads/2013/01/recommend.png
• #27:  Recommendation # 23: That a safe “transition” house be established in or near downtown Toronto where two-spirited people moving from rural communities can live during their initial adjustment to the city. It would have a mandate to help access programs and services such as housing, employment, transportation etc. to prevent individuals from living on the street or becoming involved with the sex trade. It would also serve to connect them with Aboriginal cultural and appropriate gender activities.http://www.nehemiahgroup.org/images/transitional.jpg
• #28: Recommendation # 24: That either through an expansion of the mandate and facilities of the 2-Spirited People of the 1st Nation, or a new organization, a “two-spirited gathering place” be created to serve the social, cultural and recreational needs of Aboriginal two-spirited people in Toronto. The multi-use space could be used for a variety of programs and activities such as; computer access, feasts and socials, drumming, traditional teachings, youth programs, seniors events, movie nights, kitchen facilities etc. Its programs should be sufficiently broad to appeal to middle class two-spirited people as well as individuals experiencing problems. Recommendation # 25: That a “two-spirit house” be established for HIV positive two-spirited people in or near downtown Toronto, as well as for families of two-spirited individuals experiencing health problems. http://api.ning.com/files/hR7kA3JR5JUEtr*a8e4Dx*iBWwoXghKoNoB9gq0R60RTmFJomZqtpBoprtDG298Sa8KLKufyKjz0-tt0CNmktDFKMh*DlETs/Rainbow13.jpg
• #29: HIV/AIDS treatment and serviceshttp://www.cbc.ca/gfx/images/news/topstories/2012/11/30/li-rene-boucher-poster-620.jpg
• #30:  Recommendation #27: That the 2-Spirited people of the 1st Nation be given funding to increase its work related to two-spirited “awareness training” for Aboriginal and non-Aboriginal organizations that serve two-spirited individuals, including Elders and traditional people, with a view to facilitate sensitivity and acceptance and the increase in use of these organizations by two-spirited individuals. Further the training should lead to the development of an effective and enforceable “non-discrimination” policy and practices related to two-spirited people. In addition, increased supports should be made available for two-spirited students in high schools and post secondary institutions. The awareness training should cast a wide net to a variety of organizations including First Nations Band Councils and band members.Recommendation # 28: That Aboriginal Legal Services of Toronto make an effort to include two-spirited members on the Community councils to ensure that they are sensitive to issues of two-spirited individuals who come before them. http://www.ne2ss.org/wp-content/uploads/2010/11/ne2ss_gathering_whole_group.jpg
• #31:  Recommendation # 29: That a comprehensive research project be undertaken focusing on gaining a greater understanding of the issues and concerns of the two-spirited community including the middle class, transgendered and HIV positive individuals. The study could include an examination of the relationship between First Nations and Métis communities and the city regarding two-spirit issues.http://1.bp.blogspot.com/-O4Emib_9RNc/TwYiQ-BhYaI/AAAAAAAABas/3_KySuz9uy0/s1600/wtfrack.org+research%252C+investigation.jpg
• #32: The TARP research demonstrates that the Aboriginal middle class in Toronto is a multifaceted phenomenon with significant implications for the individual and the community. Becoming economically successful implies being able to avoid the serious social problems that characterize the situation of a large number of Aboriginal people in Toronto.
• #33: There is a large and growing population of economically successful, or middle class, in Toronto as defined as making $40, 000+ per yearhttp://media.tumblr.com/tumblr_mdsy9hESN61qg4knb.jpg
• #34: There is a large and growing population of economically successful, or middle class in Toronto as defined as making $40,000 or more per year.The Aboriginal middle class is characterized by a stable social and economic existence including: secure housing, high levels of education and stable family.http://www.atsforex.ru/imagemoney/64.jpg
• #35: So what are the reasons for economic successes for aboriginal people in Toronto?
• #36: As would be expected members of the Aboriginal middle class have substantially higher level of education than those earning less than $40,000. 22.5% of the total TARP sample has obtained a university degree compared to 60.6% of those earning $40,000 or more.http://rickbelcherphotography.files.wordpress.com/2009/12/jpcatholic-graduation.jpg
• #37: The Aboriginal middle class live in neighbourhoods scattered throughout the GTA so there is no “Aboriginal neighbourhood”There is a low level of “institutional completeness” among Aboriginal people in Toronto in terms of social, cultural and recreational organizations that meet the needs of middle class Aboriginal people.There are roughly equal number of middle class individuals who are involve and who are not involved with the Aboriginal community in Toronto, but lack of involvement can be perceived as a problem in terms of long-term viability of an Aboriginal community in Toronto.http://vdienterprise.com/wp-content/uploads/2013/01/slider-disconnected.jpg
• #38: Just as there is a perceived disconnection of where aboriginal middle class people are living in the GTA, so too, is there a disconnection from our roots – fewer middle class people are maintaining links with their culture. Like the general TARP sample, about half (45.5%) those individuals earning $40,000 or more were born in Toronto. Interestingly, fewer middle class individuals maintain links with their community of origin than those earning less than $40,000. Only 38.3% of those earning $40,000 or more maintain contacts their communities of origin. For the TARP sample as a whole, of those who answered the question, 69.5% maintained links (n= 561). This is similar to the findings of the Environics study which found that 63% feel “very close” or “fairly close” to their community of origin.239 respondents or 28.8% did not answer the question.Environics Institute. (2010). Urban Aboriginal Peoples Study: Toronto Report. Ottawa: Environics, pp 20.http://3.bp.blogspot.com/-ra2GlhNkNkk/UNJVu2gXlLI/AAAAAAAAVcE/gxyVUODnKo0/s1600/roots-of-big-old-tree.jpg
• #40: It is clear from the report that a major contributor to the lack of ‘community’ within the GTA for Aboriginal people is related to the unequal economic status of the population - http://pbs.merlin.cdn.prod.s3.amazonaws.com/Video%20Asset/KOZK/sense-community/21068/images/160940_ThumbnailCOVEDefault_SOC__745354.jpg
• #41: Two key characteristics of the non-Aboriginal middle class are its ability to organize and express its interests and empower individuals through organizations and its capacity to utilize these organizations to maintain solidarity within a viable community. The history of urban Aboriginal organizational development in Toronto is very different. Because of the pressing need to address social problems facing Aboriginal people in the city, after a number of “social organizations” were formed, the vast majority of Aboriginal organizations that grew up were social service focused. In the early days of Aboriginal urbanization, in the 50’s and 60’s, some non-service organizations were formed such as the Indian Friendship Club (later called the Toronto Indian Club), the Canadian Indian Centre (later called the Native Canadian Centre of Toronto), Ladies Auxiliary, the Toronto Native Times newspaper and the Indian-Eskimo Association (later the Canadian Association in Support of Native People). These early organizations functioned to try to create places where Aboriginal could gather to reinforce their cultural identity and form a community in the city.http://www.chrisd.ca/blog/wp-content/gallery/folklorama-2010-dotc-first-nations-pavilion/dotc-first-nations-pavilion1.jpg 
• #43: As we see here, 60% of people expressed a concern about lateral violence when discussing financial successes.
• #44: Though there are likely multiple contributing factors to why it is that middle class aboriginal people in Toronto are not keeping a close link to their culture, there is one overarching theme that came out loud and clear from the TARP report. And that is that there is a significant amount of “lateral violence” against the Aboriginal middle class by other members of the Aboriginal community. http://www.morrisinteractive.ca/images/userImages/images/Lateral%20Violence.jpg
• #45: Some economically successful respondents suggested that some of the Aboriginal organizations, such as First Nations School, the Native Canadian Centre and summer camps that might be attractive to them are such that they don’t feel comfortable with them because they are still oriented toward individuals with social problems.
• #46: While the majority of middle class maintain wish to maintain their Aboriginal culture and identity there is a danger that they will be lost to the Aboriginal community if new organizations are not established to meet their needs.http://i.ytimg.com/vi/LyS2WhHM8QQ/0.jpg
• #47: The research demonstrates that there is a large and growing Aboriginal middle class in Toronto. They are individuals who have attained economic success, high levels of education, reside throughout the GTA and participate in all the amenities that a large cosmopolitan city has to offer. Some are part of the “new wave” of urban Aboriginal people who have recently come to identify as Aboriginal due to such factors as; Bill C31, Bill C-3, mixed-race marriages and the rise of Métis consciousness. They are not well organized as a coherent social community. There is also a lack of capacity in this group in terms of Aboriginal organizations specifically geared to represent their interests. In many cases, there is a desire to participate in cultural programs and activities in the larger Toronto Aboriginal community, but a reluctance to become involved in social service-type organizations which do not meet their needs. Many are involved with the larger Aboriginal community, for example as members of Boards of Directors, many are not involved. Many attend cultural events such as pow wows, National Aboriginal Day celebrations and Aboriginal arts and film festivals. Some have aspirations to send their children to Aboriginal schools and camps that cater to their requirements.http://socialspark.com/wp-content/uploads/2013/01/recommend.png
• #48: Recommendation # 36: That a group of Aboriginal people convene a meeting to discuss the desirability of establishing a cultural education centre in Toronto. If there is agreement, then a non-profit society should form to conduct a needs assessment to determine the specific nature of the facility. A Building Fund could be established to solicit donations from the Aboriginal community, government and the private sector. The process of fund-raising and operation of the centre should be under the sponsorship of a new Aboriginal organization.http://canadiancrown.gc.ca/DAMAssetPub/DAM-CRN-trnRyl-rylTur/STAGING/images-images/photo-05-23-2012-5_1337818979279_eng.jpg
• #49: Recommendation # 37: That Aboriginal and mainstream organizations make a special effort to attract members of the Aboriginal middle class who are currently not connected to the Toronto Aboriginal community with a view get them to actively participate in programs and activities.  http://sheaf1.wpengine.netdna-cdn.com/wp-content/uploads/2012/09/bc-aboriginal_Wayne-Perkins_Capilano-University.jpg
• #50:  Recommendation# 38: That a research project be initiated to examine the specific nature of the Aboriginal middle class in Toronto with a view to more adequately understand their needs, explore ways to enhance their culture and identity in the city and determine ways to involve them more in the larger Toronto Aboriginal community.http://1.bp.blogspot.com/-O4Emib_9RNc/TwYiQ-BhYaI/AAAAAAAABas/3_KySuz9uy0/s1600/wtfrack.org+research%252C+investigation.jpg
• #51: http://4.bp.blogspot.com/-OnYQ0JSgjqY/TuO9pKvChEI/AAAAAAAABRQ/24ovxgTWCqE/s1600/Final-Thoughts.jpg
• #52: In an address to a graduating university class, Steven Covey, author of “7 Habits of Highly Effective People” talked about the importance of living life by a compass, and not a clock. We get so caught up in the day to day business of things and are driven by time, looking for more time, and never having enough time. If we let go of those constructs of time and instead focus on the general direction in which we want to go, we will be much further aheadhttp://3.bp.blogspot.com/-pDBq5XBazIk/UIZfKrbG25I/AAAAAAAACh8/1Rxtm1lFHOk/s1600/tumblr_m9x7gom5fN1rxfknjo1_400.jpghttp://www.hwbaptist.org/clientimages/56339/compass.jpg
• #53: I’ll draw your attention back to where we started – and that is with the importance of building relationships with one another to address common goals.http://www.moppingupmillions.com/blog/wp-content/uploads/2011/08/Building-Relationships.png
• #54: http://dingo.care2.com/pictures/c2c/share/30/305/539/3053962_370.jpg