The Mishomis Book - Research Paper Example

The Mishomis Book Through the Anishinaabeg teaching from the teachings of the seven grandfathers in the early story that stated that, The Mishomis Book is traditional story Edward Benton Banai. At that time, the human situation was not excellent whereas the seven grandfathers requested the Messenger to perform a survey. A Good way of life was the teachings that were given to the child when the agent met the child during his visit. He was approved by the seven grandfathers and was given a go ahead for the teachings. Each of the grandfathers had ordered a rule for the child immediately before the missionary departed (Benton-Banai 23). Compared to other authors such as Rainey Gaywish with, which was the beginning of the discussion about the historical trauma that was experienced by the Aboriginal people being the underlying behavioral pattern source. In one particular program, students were negatively impacted in their success through the construction of a case example charactering an observation of the pattern, two-year diploma offered distance learning for students who live aboriginal community settings. Part of the teaching from this discussion is derived and shared from The Mishomis book. On the other hand, Brian Rice’s book “seeing the world through Aboriginal eyes”, the terms Aboriginal have also been used by Rainy Gaywish with to illustrate Aboriginal people. The meaning of the word “Aboriginal” is “native” illustrating that the two discussions have a common attribute. Again, Bryan’s book has some directional perspective on human and no-n human values, cultural and the relationships. The Aboriginal people by Rainy Gaywish with also had a perspective on human and non-human values, cultures, and their relationships. “God is red” this I book by Vine Deloria, Jr. According to the view of the book, it was the Aboriginal analysis of religion that was focusing a customary resident American religious scrutiny and especially western Christianity was their relation. This book also focuses the difficulty that was faced by the habitants of Americans that was brought by the flooding of foreigners of which their anxiety was the land and other resources (Deloria 66). As from the background from the teaching of the seven grandfathers, lessons on the ethics popper behavior and contact were enhanced through a careful reformulation of a variety of early Anishinabe. The authors’ story about the seven grandfathers teaching prompted Benton Banai to manage and incorporate any traditional teachings. The Author went ahead to demonstrate how the “Anishinabe” traditional teacher made use of traditional teachings and put them together. Initiating a change to make them relevant to contemporary issues faced by “Anishinaabe ” people. These teachings were; wisdom, humility, love, respect, honesty and the truth. In comparison with Rainy Gaywishwish with, the teaching was in the form of lodges (Gaywish 70). The author had four lodges. They are The talking lodge, planning lodge, the teaching lodge, and the healing lodge. Brian Rice taught in different perspectives; the first was the eastern door. The views comprised of the essentials of the environment of cosmology and the inter-thread currents of knowledge and belief originating from the spirit word via such occurrence and vision. Realms of existence, concepts of time, secret places, creation accounts prophesies image and sound, the spirit world, nature, the universe, and understanding. Along with this, a well and artfully wicker thread in the seminal portion in different perspectives. Maintaining one's commitment to the traditional culture or even on reserves and reservations has a challenge, and that has to be taken note (Rice 67). The migration to the urban by the aboriginal people have given the urban Aboriginal youth the opportunity to access the most traditional elders compared to when they still in their initial societies. The southern door was followed having the ways to focus on the association of people and the life with the worlds of earth, spirits, and sky. The noting of “aboriginal peoples” understanding of the stars and among the other thing, details, and the traditional Anishnawbe, which is the moon calendar was a drawing from a tribal traditional. The tribal culture of other interesting discussions recreation was considered in this second section. Western door comprised having familiarity with survey deeply into the brave man, the peacemaker, the contemporary search for the traditional and sacred knowledge and imminent, aboriginal folkways and more others. Personal quality with the reviewer would stick in an especial note through a private act of sacrifice. The formation of native consciousness originates from “The conscious” individual unconscious and the combined unconscious part of the mind as noted by the author. The establishment offered an indigenous person to a form of living in harmony and balance with the psychological and metaphysical realms of existence (Gaywish 45). The final perspective is the northern door with contained the ways of doing. The red road and attendant ethical and moral issues, the sacred kingdom and becoming whole, the shaman; all these were brought directly to the people. Gaywish highlighted student trauma with showing that there is movement in health care for the information of trauma–informed care. The operation of the movement I assumed that most people who are seeking services had experienced trauma. Avoidance of retraumatization of people is an initiative established by the healthcare professionals to curb trauma and to assist the affected individuals. Their primary goal for care was; Recognition of the impact of violence and coping is affected Possibility of trauma recovery Use of empowerment model Relationships are essential and should be developed in a context of hope Need to respect Acceptance and safety The borrowing from trauma the principles of trauma-informed care to from trauma-informed educators would identify the hopeless of trauma survivors. The working towards avoiding retraumatization within the liberation of education, promote healing and wellbeing based on evidence derived policy and interventions are the next steps. Rainy Gaywish with concluded that challenge to the educators comes from the students who had experienced trauma and violence in their lives. The effect of the ongoing injury has affected a number of Aboriginal people; this was revealed through consideration of suggested privilege and impact on the wound for Aboriginal people (Gaywish 99). The author suggested that the objective of trauma-informed care to be used in education. For the current generation of mature Aboriginal students to overcome their circumstances and maximize their potential, trauma-informed educators have to come to their assistance. The First assessment of students’ perception of the trauma experiences and its effects on their academic performance and research to conducted being the authors’ proposal. The trauma educators will have to search for the effectiveness in addressing behavioral difficulties within the educational system and develop educating rules. In the process of attending the discussions, the proposal was extended on the potential impacts of trauma on the learning skills. The oppressed people are putting into account Freire's work and the present adjustments of the work being reviewed against the backdrop of past trauma experiences and their long term effects. Rice, “Education and the acknowledgment of trauma due to the effects of colonialism- including the historical trauma- are important”, and has to be adhered to make social change. Differentiating the hope and the strength that is in many communities and the students is profitably important because the development of new understandings and behaviors and ways to intervene more effectively (Rice 22). Brian Rice concluded that change has been taking place in the recent years not only in Aboriginal people but also in others who are seeking answers through past teachings. The way people saw the world previously, they will have to understand the relationship with the world they are living today with patience, prayer, and moderation. Because they are only beginning now to have in mind what is it they would like to see.” see the world in Aboriginal eyes”. Works Cited Benton-Banai, Edward. The Mishomis Book. Saint Paul, Minn.: Red School House, 1988. Print. Deloria, Vine. God Is Red. Golden, Colo.: Fulcrum Pub., 2003. Print. Gaywish, Rainey. "Neegawn I-Naw-Buh-Tay Ayn-Nayn-Duh-Mawn". My Thoughts Flow Forward To the Future. 2009. Print. Rice, Brian, Jill E Oakes, and Roderick R Riewe. Seeing the World with Aboriginal Eyes. Winnipeg: Aboriginal Issues Press, 2005. Print. Read More