self assessment with examples

Self Assessment Working with Aboriginal People impacted by Residential Schools 1

Instructions for a Developmental Self AssessmentRating Your Own Behaviour:

Read through the following statements and decide in each case whether you: don’t do this; do this sometimes; usually do this, or nearly always/always do this – and circle the corresponding number.

This assessment incorporates actual behavioural statements from 4 different levels of this Competency. The key to making this assessment truly worthwhile as a developmental tool is to make it as accurate and honest as possible. It is not “bad” if you rate yourself lower in any behaviour – it will simply signal an area of your knowledge/ability that requires development. By focusing on these specific “gaps” for development, individuals are able to fine-tune the development towards higher levels of competency.

Various methods can be used to develop specific behaviours or skills, such as training, assigned reading, acting status assignments, work experience, coaching by another individual, education, etc.

Providing Evidence to Support Your Rating:In assessing competencies using key behaviours, an important part of the assessment is where the individual can provide examples, in their own words, of situations where they demonstrated this behaviour. This makes the assessment specific and allows the individual – and any supervisor, evaluator or coach – to determine if the person being evaluated really understands and can demonstrate the particular key behaviour.

Where you are able to, provide a short note of an example/evidence to support your assessment. (For example: you might describe a specific incident.)

Element Definition:

Interacts with, communicates with, and provides culturally appropriate services to or works with Aboriginal (First Nation, Métis, Inuit and Non-Status Indians) people who have been historically or vicariously impacted by residential schooling

Skill Level I(Foundational)

Skill Level Description

Skill Level II(Operational)


Skill Level III(In-depth)


Skill Level IV(Expert)


Understands basic knowledge of Aboriginal

history, culture, and spirituality as well as current and historic

issues stemming from residential schools

Applies basic knowledge of Aboriginal history and

culture as well as current and historic

issues from residential schools to interactions

with individuals, agencies and communities

Demonstrates advanced knowledge and applied skills in working with

individuals and groups impacted by residential

schools as well as to those who provide services to them

Fosters an organizational

environment supporting respectful interactions.

Creates effective partnerships with

Aboriginal people and communities. Embraces Aboriginal methods and approaches to service

deliver

SKILL LEVEL DEFINITIONSFoundational (Level 1) – emerging experience with some knowledge of the subject matterOperational (Level 2) – Working knowledge of subject matter. Able to perform all duties requiring this skillIn-depth (Level 3) – Able to perform all duties requiring this skill and has the necessary knowledge to train others on the job in the Foundational/Operational skillExpert (Level 4) – Comprehensive knowledge and advanced understanding as it relates to the organizational environment. Able to train, lead or consult in the subject matter when called upon

WORKS WITH ABORIGINAL PEOPLE IMPACTED BY RESIDENTIAL SCHOOLS


Key Behaviour Rating(circle one)

My example of when I did this

Rating Key: 1 – I don’t do this 2 – I do this sometimes (less than ½ the time)3 – I usually do this (more than ½ the time) 4 – I nearly always or always do this

1. I demonstrate understanding of how one’s own personal beliefs, biases, values, traditions and background may affect how they interact with others

1 2 3 4I attended a Pow-Wow in Sioux Valley and was in the

racial minority and recognized initially I was apprehensive – this disappeared as the day

progressed and I was able to relax and enjoy the day but later reviewed my beliefs

2. I know the basic distinctions between the four Aboriginal groups; Metis, First Nations, Non-status Indians and Inuit as well as the tribes in Manitoba

1 2 3 4I have taken training which outlined the Manitoban

Tribal communities and the differences as proscribed in the Indian Act

3. I have knowledge of Manitoba’s Aboriginal history from pre-contact to the present and can explain aspects of this to others but recognize I still have much to learn

1 2 3 4I have attended Aboriginal Awareness training but have been asked questions I couldn’t answer and

have developed a network of people I can turn to for answers when I don’t know them

4. I demonstrate respect in all interactions with Aboriginal people by using effective and culturally appropriate communication skills

1 2 3 4I change my tone and cadence when speaking with

older Aboriginal people to a respectful deference and don’t interrupt them to challenge a point but wait till

they are finished speaking to revisit the point and discuss

5. I ask, when appropriate, to determine whether or not the Aboriginal person being communicated with has knowledge of their own culture and don’t assume they know their culture or follow an Aboriginal spiritual path

1 2 3 4When meeting with a new client, I ask them to

describe their understanding of how they fit into their family, community, tribe and greater Aboriginal

community. I also check with them if they follow Aboriginal spirituality in a non-judgmental fashion

6. I am aware of instances of systemic racism, and can explain why this occurs 1 2 3 4

Manitoba Corrections had a grade 12 requirement for Correctional officers but it was removed and

replaced with testing. We also offer sitting in a circle for competitions instead of just across a table. I

understand this is based on historical norms in hiring practices in Canada

7. I am aware of why vicarious trauma caused by colonization and/or residential schools has become intergenerational in communities

1 2 3 4As children, attendees acquired inadequate

parenting skills and subsequently passed them on in their own families. Examples include; Inappropriate sex (Hollow Water), use of physical punishment, lack

of hugging, intolerance for crying or showing of emotion, etc.

8. I can explain to others what the goal of residential schools were and how they worked towards achieving those goals in Manitoba

1 2 3 4“to kill the Indian in the child” to “Christianize and

civilize” although founded in response to treaty obligations. I have shared this message in

conversations with family and co-workers and discussed how it was done in MB although it started

with Aboriginal leaders recognizing the value of talking paper

9. I can explain to others how residential schools currently impact my agency or business

1 2 3 4In planning service provision, I analyze the numbers

of clients impacted and align resources appropriately, doing pre-work on emotion

recognition, working on challenging inappropriate “norms”, and include it in training new staff






10. I am aware of how those impacted by residential schools have difficulty in emotion management or even recognizing their emotional phases or impacts

1 2 3 4In working with those impacted, I have asked them

to identify feelings and they have difficulty recognizing facial expressions or emotions

11. I know many of the different local or regional Aboriginal organizations and can refer individuals appropriately for service.

1 2 3 4I have a copy of “Aboriginal organizations of

Manitoba” and usually contact the organization to ask about how my client should apply before

referring them and then assist the client as needed in the application process. I also know to contact the

MMF local for Metis/Inuit/non-status Indian clients and the FN community band office for Status/Treaty

clients12. I understand learning about residential

schools and their impacts is a lifelong learning journey and seek opportunities to learn more

1 2 3 4Although I have been fortunate enough to learn a lot through discussions with family and those who have attended residential schools, I still have questions I haven’t answered and seek to learn how I can find

out more13. I am aware of the Indian Act’s historical

limitations placed on Aboriginal people regarding education and employment and can speak to several instances when asked

1 2 3 4I have read the Indian Act and could see the two clauses penalizing those who went to secondary school and that when Aboriginal people became

good farmers, there were serious constraints placed on the sale of goods

14. I discuss with those who have had successful dealings with community resources about how to appropriately initiate and maintain relationships with the community or spiritual resources and make appropriate referrals

1 2 3 4I meet regularly with like minded people in similar roles to mine in other organizations and we share

resource options and how to access them

15. I provide or create opportunities for others to participate in various traditional ceremonies to gain traditional healing and insight

1 2 3 4I have approached community spiritual caregivers and asked if and how I could refer clients and co-

workers

16. I provide support and encourage Aboriginal co-workers who are dealing with personal or workplace issues common to Aboriginal people

1 2 3 4I discuss what is happening with Aboriginal co-

workers in a non-judgmental fashion and encourage them in an upbeat and positive manner –

understanding responses may not be what I expect

17. I am aware of the impacts on my clients from the loss of an intimate understanding of their culture and/or language including cultural grief

1 2 3 4I have noticed some clients are very inflexible in

their beliefs and intolerant in accepting other Aboriginal perspectives but recognize they are early in their relearning and regaining culture/spirituality and therefore protect their knowledge fiercely when

challenged. I have also noticed clients suffering from the loss of their culture and mourning the loss are often stuck in the anger/depression phase of the

grief cycle with shame implicationsSKILL LEVEL DEFINITIONSFoundational (Level 1) – emerging experience with some knowledge of the subject matterOperational (Level 2) – Working knowledge of subject matter. Able to perform all duties requiring this skillIn-depth (Level 3) – Able to perform all duties requiring this skill and has the necessary knowledge to train others on the job in the Foundational/Operational skillExpert (Level 4) – Comprehensive knowledge and advanced understanding as it relates to the organizational environment. Able to train, lead or consult in the subject matter when called upon





18. I ask the client about the residential school they or their parents/grandparents attended and the experiences/consequences they had or attribute to it and adapt my interventions appropriately

1 2 3 4When talking with clients, I will ask what their family

of origin and upbringing was like, seeking to understand dynamics such as hugging, involvement

in life coaching, etc. Then I ask them about residential school involvement by their family and

what the experience was like. Then we work together on understanding how residential school

impact their life choices and look at options for the future

19. When using generic forms or strategies, I personalize them for my client based on their, or their community’s unique perspective and experiences

1 2 3 4When filling in a generic casework forms, one of the

questions was about whether they were ever expelled from school but as they attended

residential school, they couldn’t be expelled so amended it to ask if they had been strapped or

shamed in front of their classmates20. I seek to and learn the history of the

client’s home community interactions and issues from Aboriginal agencies, community contacts, and co-workers

1 2 3 4When working with clients from urban centres, I ask if they are chaptered out (banished) or voluntarily

absent. I also ask them which agencies are involved in their communities (example: Is it AFM or

NNADAP?)21. I have my client check in regularly and

discuss trauma responses brought on by media or other interactions and discuss coping strategy options

1 2 3 4One of the questions I ask my client who I see regularly, is “Now that you are more aware of residential school impacts in your life, is there

anything in the news or happened with you recently that you recognize is a result of residential

schooling?” Then we talk about how to reconcile this in their lives

22. When possible, I share concepts and strategies through storytelling and check for understanding

1 2 3 4I share lessons like Aesop’s fables or talk about

characters in fiction and how they handled situations. When appropriate, I will sometimes share personal stories and coping strategies I have found

success with. I am very cautious about sharing client stories as Aboriginal communities are very aware of each other’s experiences and can easily

identify people from the stories23. I encourage the client not to accept

negativity but to challenge themselves when they find they are being negative to find the positive and to seek positive company

1 2 3 4I encourage parents who have been hitting their

children to not feel shame when they find themselves lifting their arm to hit, but to pause and recognize this is what they were taught, not what

they are, and they can chose to talk instead of hit. I also encourage them to seek people who value them

and to be proud of themselves. If they are having trouble, I will recommend they knock on the door of an old person and offer to do something for them

24. I build healing strategies which include the clients family and friends in the process and provide or recommend supports for them to heal at the same pace as the client

1 2 3 4When organizing a healing Sweat, I encourage other family members to attend – although usually I will still recommend the client attend on their own on occasion to work through issues and heal things

which they don’t want to share with family






25. I incorporate references to the seven teachings; Bravery, Wisdom, Truth, Honesty, Humility, Respect and Love, when explaining processes and options for clients

1 2 3 4In discussing decisions or actions with the client, I will ask them to evaluate the decision using the 7 teachings. When they discover the value of this process, I often no longer have to remind them

26. I use the Medicine Wheel to explain and support healing for the client 1 2 3 4

I use Medicine Wheel teachings to explain domestic violence or how they can use the Wheel to

understand what is going on and where the focus likely needs to be to fix it

27. I plan and implement culturally appropriate programming that meets the needs of the organization and the clients we serve

1 2 3 4I weave Aboriginal cultural perspective into

programs and discussions with clients and find it resonates better and/or use culturally appropriate

choices – example being the use of scents (memory) – rather than lavender being seen as

calming(mainstream), sweetgrass used instead28. I keep current on local, regional, national

and international events which impact my clients, my organization and the Aboriginal community and adapt accordingly

1 2 3 4When reading about a community Chief’s

embezzlement or other negative event in the Aboriginal community, I evaluate it for impacts on

my clients or the organization and prepare appropriately – an example being Enron or a discussion on the 2 year election cycle, etc.

29. I work in creating and facilitating community healing opportunities in the micro and macro

1 2 3 4I use “Nudge theory” in fostering healing – will add

inspiration quotes on my email or encouraging phrases on posters for the micro, for the macro, I

support and advocate for things like healing conferences, etc.

30. I act as a resource for managers and staff on best practices in engaging and working with Aboriginal communities, agencies and individuals

1 2 3 4As I gain knowledge, I find co-workers asking me

questions and I seem to know most of the answers, the ones I don’t, I know who to ask, so I do.

31. I teach others about the local Aboriginal communities including; preferences in spirituality, culture, language, supports and resources available to clients

1 2 3 4I have been facilitating Aboriginal Awareness for 18 years and collude in the creation of a resource guide

for the office

32. I act as intermediary in arranging participation in traditional ceremonies for colleagues to gain understanding and appreciation of their power in the healing journey

1 2 3 4I arrange staff to attend Pow-wows, Pipe ceremonies, and other ceremonies and encourage them to attend the same type of ceremony on different communities

to see the differences and value for their clients

33. I actively coach, mentor and/or train others in residential school impacts and potential mitigation strategies

1 2 3 4I train new staff in strategies for understating

residential school impacts and help them develop strategies with individual and group clients in

programs and one-on-one counseling

34. I create or take advantage of opportunities to facilitate constructive dialogue and raise awareness of

1 2 3 4I will do comparisons with other countries

experiences; Ireland, South Africa, Australia, New Zealand, etc. and engage others in general

conversations or challenge thinking when safe and SKILL LEVEL DEFINITIONSFoundational (Level 1) – emerging experience with some knowledge of the subject matterOperational (Level 2) – Working knowledge of subject matter. Able to perform all duties requiring this skillIn-depth (Level 3) – Able to perform all duties requiring this skill and has the necessary knowledge to train others on the job in the Foundational/Operational skillExpert (Level 4) – Comprehensive knowledge and advanced understanding as it relates to the organizational environment. Able to train, lead or consult in the subject matter when called upon





Residential School issues, challenges, and needs

appropriate. I assist in the organizing of conferences and training events.

35. I support, where operationally feasible, staff participation in/with internal/external Aboriginal organizations, Aboriginal events/conferences and staff training on residential schools

1 2 3 4As part of my retirement planning, I have

encouraged and mentored staff to take on roles like leading Touchstone, attending Pitama, and have

done lunchtime training on Aboriginal issues.

36. I foster and encourage Aboriginal people to support and seek secondary school opportunities and to accept those who have

1 2 3 4I sit on the BU advisory council, ACC Aboriginal

education committee and initiated (2) $750 bursaries through IANE-Westman to support

Aboriginal Secondary school attendees

37. I foster an inclusive organizational environment by integrating diverse Aboriginal cultures into the workplace and the programs and services offered

1 2 3 4I challenge the organization to acknowledge and support the views of Manitoba’s rich diversity of Aboriginal perspectives rather than taking one

viewpoint. Specifically in programs such as CAP (Culturally Appropriate Program) or when re-writing

MB Corrections Aboriginal Awareness module38. I encourage organizational leadership of

my own and other organizations to learn about Residential school impacts and mitigation strategies

1 2 3 4I do this through little things, like sending a

document out for feedback, or through requesting time to present at things like the Prairie Mountain

Health board of directors meeting

39. I ensure a representative workforce reflective of the broad diversity of Aboriginal people, and the population served

1 2 3 4I actively mentor Aboriginal applicants and staff and encourage applications from all the Aboriginal tribal groups in Manitoba. In IANE-Westman – we actively soften workplaces and mentor/educate Aboriginal

youth40. I ensure the development of policies,

programs and services reflect Aboriginal perspectives by including representatives from internal/external Aboriginal organizations/groups

1 2 3 4In writing the position description for the Coordinator of Aboriginal Spiritual Caregivers for MB Corrections,

or the Coordinator of Aboriginal Recruitment/Retention, I approached the MMF, AMC,

other Aboriginal staff in what they saw as critical

41. I monitor the organization’s performance and act to identify and remove systemic barriers

1 2 3 4As Pitama chair, I encouraged staff to identify

systemic barriers and to bring them forward which I would then champion resolution of. This included

things like the Aboriginal Management Development program’s attendees getting assigned positions such

as the Coordinator of Aboriginal Recruitment and Retention

42. I review my organization’s ability to meet Truth and Reconciliation recommendations and support strategies to do so

1 2 3 4In re-writing the Aboriginal Awareness training for

MB Corrections, I included 6 areas which there is the potential for impact on TRC recommendations and

encourage staff to do what they can






43. I advocate for, and support, initiatives which seek to increase Aboriginal employment in my organization at all levels

1 2 3 4As Staff Training coordinator of Brandon Correctional Centre, I worked in partnership with ACC, MMF and

DOTC to create and run a Corrections pre-employment class. I also mentor staff in applying for

positions internally44. I work with communities to promote and

assist them in regaining and reaffirming their cultural identity and to take pride in their culture

1 2 3 4As treasurer for the DOTC Gang disempowerment committee, I was part of a group that challenged gangs through sharing the culture with youth and

explaining what real warriors are

45. I encourage staff and clients to learn about and support use of Traditional Medicines and doctoring when appropriate

1 2 3 4I have given a lot of medicines away over the years including weekay willow bark, etc and encouraged

co-workers to attend traditional healers

46. I create and leverage opportunities to establish meaningful partnerships with other departments, communities and organizations to better meet the needs of my clients

1 2 3 4Working with DOPS, I facilitated a meeting between

stakeholders in Sandy Bay and Government of Manitoba programs and departments (Lighthouse, Justice) which resulted in the creation of the Sandy

Bay Cadet corps.

Skill Level I – 1-13 Skill Level II – 14-26 Skill Level III – 27 - 36 Skill Level IV –37 - 46

YOUR OWN COMMENTS AND OBSERVATIONS:

COMMENTS FROM FEEDBACK PARTNER

DEVELOPMENT ACTIVITIES:


self assessment with examples

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