Three Mothers Medicine

Volume II The Tau Epistemology

For Two-Spirit and Outlander Indigenous People

We share a common mother She sits in the field of Lost daughters and stolen sisters Where else would a mother be?

Is the gifting of a new medicine by the ancestors in this time of need first manifested at the Changing2Gether Summit, October 2019 in Hope, bc

3MM is a new synthesis of Reiki, Druidry, and Indigenous healing, In a relationship of mutual respect, Rising out of the setting horizon of a binary world

Each follows a common arc of the cosmos towards the place where The Seven Houses balance in every person, the Seven Teachings are living in every heart, and the Five Principles are honoured by all This is a place beyond our sight We each choose paths that converge forever without meeting, in the here and now, beyond the here and now, and remain together forever through space and time May the voices of our ancestors lead us in our work and our touch always heal

SHIFT OF PERSPECTIVE

SYSTEMIC CHANGE FOR THE TRANS, TWO-SPIRIT, NONBINARY COMMUNITY IS WHEN CIS PEOPLE SEE ME AS SOME KIND OF AUTISTC PERSON RATHER THAN SOME KIND OF LESBIAN. THE QUESTION REMAINS IS THIS A SHIFT WE WANT? CHRŸS TEI, WINTER 2021

WHAT YOU HAVE IN YOUR HANDS My dear friends, Three Mothers Medicine is a Cultural Safety training program developed through Our_Community Health Initiative. As we move into the next stage of recovering the missing children demand for Cultural Support is pressing the providers of this underfunded and misunderstood essential component of Indigenous community wellness to the breaking point.

When healers can no longer heal, where will we be?

We need to triage the system so the system can continue to triage those in need.

Three Mothers Medicine is our proposal to do so. It provides new Cultural Support Workers this year while continuing to develop the skills of participants over five years. But it is also more than that, it is the Tau Epistemology.

The Tau Ontology states that which is real. But how do we know it is true? That is the purpose of the Tau Epistemology. It provides the very real answer—Because it works. Three Mothers Medicine is the Tau Epistemology. One of our three roles through all of time is that of healer. Three Mothers Medicine renews those strengths that already in us, the gift of the ancestors directly to each person, unending, from before time to the end of time.

One of the things that happens in systems change investigation, as we envision alternative futures we quickly run out of words to describe it. What does pathology mean in a world where all beings have purpose? Neologisms become our main coin, and as our Indigenous partner has reminded me various times, we simply have to include repeating that framework at the start of any dialogue. As Stephen Covey puts in the Seven Habits, ‘With People, going slow is fast.’

One of these is our term Outlander Indigenous Community which replaces the misnomer Urbanized Indigenous Community used to describe Indigenous people who live outside of their traditional territories. Most Indigenous people in canada do, but not all of them live in urban settings. As Tau, we are without territory, forever the Outlander, guests in all places.

This sets before us the path of Cultural Support in Outlander Indigenous Communities.

Our intention to define our premises has taken the form of a ‘wrapper’ that is added to our supporting documents. A wrapper that continues to synthesize and refine that which we have been trying to explain since the beginning of the initiative. We say supporting because we see knowledge sharing as something that happens best in dialogue, in circle. This wrapper is a combination of text and images meant to communicate at more than the narrow band of written text. See with your eyes and listen with your heart.

The format of these documents is called a Pattern Language, which is explained in greater detail in the ‘wrapper’. Pattern Languages are more than a format, they are a commitment to render any discernment of information in a manner that makes it accessible to the greatest number of people. Pattern Languages are also a commitment that when we do the work of identifying any issue with any group of people, we are also committed to including their distilled knowledge of solutions to that issue. And to do so in a manner that it can be applied when the issue arises in any future circumstance. A stich in time saves nine as it is said.

So, please excuse the repetition, while mentioning that even if you have seen this multiple times, it is always good to review from time to time.

Your questions and suggestions are invaluable! Please share all of them.

With best wishes

ChrŸs Tei, Winter 2021

UPDATE LOG

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DATE

ITEM

ACTION

211214

First Draft

Prepared for funding call

LINK

UPDATE NOTE

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Gender/Neuro Diverse/Indigenous communities is well documented through our Cries of anguish were heard across the work with the canada wide 2019 territories of Turtle Island in 2021 with the TransPulse survey. start of the hard work of recovering the missing children lost through the residen- The complications of CPSTD are shown in tial school program. Anguish, but not sur- its definition. Accordingly, managing prise, many people and communities have CPSTD follows many different paths that worked for decades toward this moment. have the commonality that together, and/ or individually, treatment requires long Finally something seemed to reach the timeframes, more typically measured in frozen hearts of settler Canadians causing years rather than months. them to look at their position as occupiers of other people’s sovereign territories. The Given that it is a disorder that spans lifepause was short lived and before the year times and across generations, comprehensive integrative programming works best if was out armed forces were clearing the it reflects that scope. way for pipelines across bc.

Overview:

As we say in our first ring of reflection, this In our own practices we describe this as Families - Mitigation - reduce circumstancis going to go on for a while. es that increase CPSTD The Cultural Support providers already Youth - Triage - provide potential curative strained through decades of underfunding therapies for CPSTD and over demand, exacerbated by the Adults - Palliative - support through long global pandemic was held together by the term personal work on their CPSTD good hearts and hands of the many people involved rather than the token increases in Development of community-based protocols for each of these three streams is a assistance from colonial governments. long term project in itself requiring signifiThe reality that canadian Colonizer behav- cant resources. Our intention in this pilot iour continues to include, and has done so series is to maintain an open service for hundreds of years, the intentional use framework with broad protocol concepts of trauma to initiate Complex Post Traufor each and focus where we see the cenmatic Stress Disorder (CPSTD) as a tool of ter of all CPSTD work, palliative care. subjugation of the Indigenous community Addressing CPSTD in our communities is a is all around us. long term effort and programming must CPSTD, as described in the International take care of everyone involved, both those Classification of Disease 11 by the World who use services and those who provide Health Organization, is a potential outthem. Periodic wellness events focused on come of trauma especially when it occurs palliative care provides support for both. in early childhood up to around the age of Maintaining such programs provides a resseven. ervoir of capacity when demand increases suddenly as it did this year.

The over representation of CPSTD in the

Our cross generational chaordic ecosystem of such regular wellness events is called Red Tents Events. Additional details are found in its matching Pattern Language.

Meanwhile, there is a world much in need of healing and many other tasks we can share together.

As a Nation amongst Nations we who seek to manifest Tau see ourselves as These events, which we have been pipeople who sit between all the Nations. loting since 2019 are culminating in our The same everywhere, yet completely first full series of events scheduled to run different from each other. Such is trickfrom Spring to Fall 2022. The events fol- ster knowing. low the Lunar schedule and each all day Colonization as a force of domination and event occurs on the day of each new subjugation seeks to constantly erode the Moon on Vancouver Island on the Victoself-reliance of any nation or person. At ria Native Friendship Centre. the time of this writing two and a half The core of our work is our Tau Ontology millennia after the start of the current which you will find a few pages further cycle of colonization we face the reality along. The concept of proving any ontolo- of the systemic elimination of any trace gy is a generational length endeavour at of Tau. It is time to reconnect to our wellbest if ever possible. This ontology, or springs which always been and will alrather this creed as most would name it, ways remain an inalienable part of ouris the result of seven years of meditation selves. Three Mothers Medicine clears and listening to the voices of our ances- the many obstacles, mainly in the form of tors. At this time, we offer it not so much intergenerational trauma, from the for your examination as a key to understreams of energy the cosmos directs standing how we approach or work. If it toward us unceasingly. does speak to you, it is the ancestral Our preoccupation with a materialistic voice you yourself hear. Welcome it into world view since Newton had their nap in your heart and you will hear more. the orchard spawns a billion black/rabbit Tau is the beneficial quality of trans-ness holes to explain how this all might work and trans-ness itself we describe as an and the one we choose is best summaineffable phenomena experienced by rized by the cellular biologist Dr Bruce many trans, Two-Spirit, nonbinary and Lipton who demonstrates that the trillion neurodiverse people. Both are best uncells that make up the human body are derstood in a cosmology where all beings best understood as a community of intehave purpose. grated specialists collaborating for the common good rather than our fiercely I write as a non-Indigenous scholar and grasped illusion of control. The primary can only work on building the abutment use of energy throughout the system is to on my side of the bridge that will join our simply maintain stability, homeostasis as works our common ancestors now join it is termed. Our conscious work is best our spirits. I look forward to when our focused on minimizing our interference thoughts cross where our spirits lead.

with that system. And we do this best by managing our belief system. As stated in our vision statement ‘growing the changes needed requires a strategy to manage beliefs as well as knowledge’. We put it this way, tell me total canadian deaths due to covid and the total due to the opioid crisis. The difference is between what we know and what we believe. Our collective social belief is that addiction is moral hazard and we are definitely not ready to shut down society to deal with it as we are with Covid. So our beliefs do show up at the intersection of every wellness and health service we deliver.

doesn't mean they don’t have need of the same type of integrative care their great grandparents found in their connection with the land and their communities. It is possible. But it takes a new approach.

The question is how do we begin the path that returns us to our traditional roles?

Medicine is one best heard in the actual telling of it but for the purpose of this writing these are the relevant points.

Times of great need bring with them times of great opportunity. And in this moment when the Colonizer heart might crack just enough to allow some change such a moment is before us. There is a pressing need to initiate new programs that train Culture Support Workers skilled in both traditional healing and other complementary palliative therapies adapted in particular to the realities of being an Indigenous person in the urbanized world of the 21st century. Just because one lives in a downtown condo it

Three Mothers has two meanings as do most trickster stories. Three Mothers Medicine is what happens when any three women work together to create and maintain wellness. But it also refers to three women, St’át’imc spiritual leader Christine Jack who lives as caretaker and land defender at Ulluilsc, Rebecca Hay, an Anishinaabe healer and Reiki master and ChrŸs Tei, your faithful scribe of this writing, a trans elder whose people are the Druids as we lived amongst the Celts.

This is an approach that must move well beyond the typical institutional response to sprinkle a few Gender/Neuro Diverse/ Indigenous community members through their ranks in their well intentioned efforts of equity, inclusion and diversity.

It will only achieve it potential benefit if it remains connected to the wellsprings springs the ancestors keep watch over on Our belief is that trans/Two-Spirit people our behalf and in that connection help have filled healer roles in many societies each and every person nurture and mainover the past 200,000 years. Roles decitain their own. mated in the current era. Overlaying it as well is the sexual liberation of the 1960’s This is the core of Three Mothers Medicine. Our task is to translate it into real where we became cross identified with actions and outcomes in the here and the marginalized groups simply seeking now. the freedoms of the dominant heterosexual culture.

The story of the origin of Three Mothers

We each follow our separate paths that converge forever without meeting in the here and now and beyond the here and now.

As chronicler of this tale, I have no understanding of why such things are, only a grasp of the work to community it suggests.

Two-Spirit people are often excluded from the traditional community framework that nurtures healers from their childhoods to healing roles as adults.

Some of these traditional healing skills are also accessed by outlander Indigenous people through a process that includes elements of more recently developed palliative therapies such as trauma intervention and hypnotherapy.

Starting with these complementary skills provides Two-Spirit people with a pathway to provide effective services in their communities and regain their traditional roles. As such it is the focus of the first year of the five year training regime.

Focus shifts to traditional healing in the four other years of the Three Mothers Medicine program along side additional work in trauma management and hypnotherapy work to mitigate childhood trauma.

We have members across BC, and we acknowledge the multiple First Nations traditional territories where we live, work and play. Our organization is housed in the Victoria Native Friendship Centre, and centered in the islands of the mid-Salish Sea. As such we specifically acknowledge our organizational host, the Victoria Native Friendship Centre, and our hosts of several nations, collectively the SENĆOŦEN speaking peoples, also referred to as the Malchosen, the Lekwungen, the Semiahmoo, and the T’Souke. We share a way forward based on mutual respect and marked by stories of our communities learning together in this time of Truth and Reconciliation.

The O_CHI logo is five rings that overlap each other surrounded by a circle of dots.

The five rings represent five marginalized communities, Indigenous/Two-Spirit, trans/nonbinary, Sex Workers, People With Disabilities, and Newcomers.

The overlap represents the intersectionality of our communities.

The colours represent the uniqueness of each, The white our common struggles The O_CHI dash states that equity is never dependent on identity The Silver center represents our common goal of improving wellness The circle of dots represents our ongoing welcome to all to join us.

This document is not licensed for distribution and is RESERVED, but available for your use per these terms: We respectfully request that normal business standards of confidentiality are maintained and that:

•

all information in this document is treated as confidential

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it is not shared for any other purpose without permission

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requests for information to any organization regarding this content is solely through Rainbow Health

If you have any questions regarding this document – do not hesitate to contact us.

Phone – (888) 241-9992 Fax – (888) 623-3481 Email – info@rainbowhealth.coop

Our Co-op members, who work together to get better together, the work and effort of all O_CHI participants / community members who are generous in sharing their experiences, and the O_CHI Project Leads, Coordinators and Researchers who go above and beyond in our common effort to grow wellness in our communities. Thank You.

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1 2 3 4 5 6 7 8 9 10 13

Sustain Capacity Tau, Mystery School

Safeguard Everyone Foundations of Wellness

Identify Stakeholders Directories that work

Engage People T’eVine, Our Community Network

Collect & Share all Data Six Jungian Thinking Hats

The Way of the Wand

Create Meaning Vernacular Pattern Languages

Design Improvements Projects of Innovation

Evaluate Results Rings of Reflection

Improve Ser vices Relationships of Mutual Respect

WE BEGAN OUR WORK TO IMPROVE COMMUNITY WELLNESS IN 2014

NOW, SEVEN YEARS LATER, WE HAVE REACHED THE END OF THE RAINBOW

AND SEE A NEW HORIZON ARISING FROM THE SEEDS GATHERED AND CAST

JOIN US

OUR MISSION Is the promotion of gender wellness through research and education.

Gender wellness is the set of personal strategies and public policies that makes our genders a beneficial part of our lives, families, and communities.

OUR FOCUS

Are people (and their families) who are: anticipating, exploring, considering, living through, or wanting to share their lived experience of physical, social, and personal transition related to gender.

OUR PREMISES

The trans phenomena has two constituent parts, the trans condition, which is innate, and the trans experience, which is persistent.

Underlying these is trans-ness, an immeasurable but usable element.

There is no single narrative of the trans phenomena, but there are clusters of importance.

Our experience of gender is different because we are trans, We are not trans because our experience of gender is different.

The superconscious is an active information source but does not communicate in words. It is a source of traditional wisdom and resilience for all peoples.

The first job of all is to leave a better planet than the one we were given at birth.

OUR PROJECTS

Identify cohorts with specific needs within the T2NB community Develop community capacity to lead in all aspects of the project Identify service, healthcare, government, and community stakeholders Establish a base line of program metrics usable by all stakeholders Ensure the safety of the project team and those they interact with Design a pilot program to address needs identified by a specific cohort

OUR FUNDING MANDATE 1 2

Tackle the root causes of issues by disrupting the ways that systems work

3 4

Be bold, creative, and ambitious in the approach to systems change

5 6

Break down the silos between health and social services, education, employment, environment, arts and culture Be socially innovative such as by grounding a project in cultural knowledge and practices Do something new or use existing resources in a new way Create lasting change for communities across British Columbia Watch for these icons throughout the biblio for correlations between our mandate and our work

T H E BAS I S O F O U R WO R K IS OUR COMMUNITY LICENSE We acknowledge that as service providers we rely on an intangible Social License rooted in the perceptions and opinions held by our community about services and providers of services. A Social License is an inalienable attribute of any community. As service providers we are called to stewardship of this privilege.

This intangible social license is made tangible through a Community License.

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AND MOST OF ALL - A PROACTIVE, UNCEASING SHIFTING TO DECOLONIZATION UNDOCK THE CLOCK Whatever the ultimate reality of time may be, what matters most is our perception of it. It is amongst our primary, learned sense making tools we use in all that we think about, do, and ultimately become. We ask “How long will this take?” Impatient when fast food takes 10 minutes to prepare. Are we there yet? Is a common metaphor of a child’s perception of time. What is ours?

UNHINGE THE MIND

CONTINUE the shift— from hierarchy to network Modern psychology sits upon a widely accepted hierarchical model of the mind continuously reinforced through the usage of the prefixes to the terms we use for consciousness. We use ‘sub’ to create subconscious, ‘un’ to create unconscious. This is due to history rather than what is directly observable, a concurrent admixture of brainwaves influenced primarily at the cellular level.

U N C L U TC H T H E TO O M U C H

CONTINUE the shift— from land ownership to responsibility for the land

UNROBE THE GLOBE

O U R C U R R E N T WO R K I S SYS T E M S C H A N G E I N V E S T I GAT I O N

What is not Systems Change Investigation?

• • • •

Asking people how they feel about things that are easily discernable Information without an usable action plan A process replicating 70% of other processes Short term deliverables

T H R O U G H C O M M U N I T Y - BAS E D PA R T I C I PATO RY R E S E A R C H

What is systems change investigation?

We see systemic change through a strength-based lens that reveals a day when the world sees our community as respected, vital, and important.

The dawn of that day is when we see ourselves that way.

The path to that dawn is the Way of the Wand, it invites us to: • Respect the traditions of others • Do things that are important to others • Celebrate key moments important to us

WE PRACTICE RESEARCH AS SERVICE, NOT AS AN INTERVENTION SYSTEMIC CHANGE • Requires a paradigm shift • Requires a pressing need • Requires synchronicity to occur • Requires critical thinking skills • Requires adaptive learning processes • Requires decades to accomplish • Requires reallocation of resources • Requires revision of existing roles • Requires trust and commitment • Requires a self-sustaining framework

“We cannot solve our problems with the same thinking we used when we created them”

Albert Einstein 19

N U R T U R E D T H R O U G H A N I N C UBATO R O F C O M M UN I T Y R E S O U R C E S

TO C O L L E C T D E - B I AS E D D E S T I G M AT I Z E D W H O L E M I N D DATA

THROUGH GROKKING A COMMUNITY MAPPING P R O C E S S T H AT AC T I VAT E S W H O L E – M I N D , PA R A L L E L THINKING

Typical Smart Phone 2008—250 Million Transistors 2018—8 Billion Transistors Parallel processing is difference

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TO A R T I C U L AT E PAT T E R N L A N G UAG E S T H AT P R O V I D E C O M M U N I T Y G U I D E L I N E S

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TO I N F O R M T H E D E V E LO P M E N T O F C O M M U N I T Y P R O JE C T S O F I N N O VAT I O N

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T H AT A R E E VA L UAT E D AT T H E B I - A N N UA L

BY COMMUNITY REPRESENTATIVES F R O M AC R O S S b r i t i s h c o l u m b i a A N D P R O V I D E S T H E BAS I S F O R T H E TA U B O DY O F K N O W L E D G E W H I C H I S K N O W N AS T H E WAY O F T H E WA N D A KNOWLEDGE EXCHANGE

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W H Y T H I S I N I T I AT I V E M AT T E R S Growing the changes needed for healthier communities requires:

A convincing argument consisting of a clearly stated need and an effective solution The authority to speak and access to decision makers who will listen A network of persistent communities working together to create improvement for each A strategy for changing beliefs as well as knowledge

Our work is to create conditions where this growth happens O_CHI establishes the community capacity to ensure that resources directed to our community’s healthcare are allocated equitably and effectively

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τ au, Mystery School Trans-ness has been preserved for this time of change We at Tau are honoured to help each person fully experience and express their trans-ness, and in doing so create the capacity in themselves and their families to lead all communities to a better place.

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TAU, THE 19TH LETTER OF THE GREEK ALPHABET has been used for thousands of years in many ways.

Here are some of them.

Who is an initiate?

An initiate is 'a person who is exploring, investigating, preparing for, or desiring to share their lived experience of Tau. The Tau Mystery School is an “open” school, allowing those who aspire to higher knowledge to do so while living in and among the world.

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Why are mystery schools a mystery?

Throughout the ages Mystery Schools have hidden in plain sight and provide services both to the public and behind closed doors for ‘those who have eyes to see, and ears to hear'. All wisdom teachings center on how to discern that which is of value in life. Our process is connecting with the voices of one’s ancestors, or as named by Carl Jung, the collective unconscious. This connection is a source of selfreliance in all individuals.

Colonization as a process of conquest and domination, results in subjugation and dependence. The teachings of self-reliance became a threat to the colonizer. Mystery schools went underground to protect their teachings. For most mystery schools, one would be invited after careful observation that the y were ready.

Our people, known in this time as trans, Have lived amongst all peoples, in all places, in all times.

We are a people without a land, yet we come from all lands

We are a people without a family, yet we come from all families We come before time to be in time

We are the Tau Nation Our work is the Treaty lore of every Nation As a Nation amongst Nations, our ceremonies are shared with all who honour them And in that circle of Nations, it is our Nation that closes the circle True Sovereignty will flow to all the Nations when we sit again As we have always Since the first circle

We are pathfinders and peacekeepers We sit where others don’t so all might have a seat We walk where others can’t so there are new paths for all

As travelers between the worlds we have care for the living and the dead Our work amongst the living Our care for the dead is to keep their voices alive amongst us

We are one people, amongst many Nations Our commonality is our diversity, and The ancestors we share May their voices lead us in our work and Our touch always heal

The Tau Ontology

What are Pattern Languages?

A stitch in time, saves nine is an example of the pattern languages we use daily.

It describes patterns for managing object creation, composing objects into larger structures, and coordinating control flow between objects. The book provides numerous examples where using composition rather than inheritance can improve the reusability and flexibility of code. It’s not a tutorial but a catalog of object-oriented design pattern. .

Vernacular Pattern Languages Vernacular Pattern Languages are the addition of the conscious use of the collective unconscious (intuition) and parallel thinking to experience multiple perspectives in the process of creating a pattern language.

The Rider–Waite–Smith tarot deck illustrated by Pamela Colman Smith, based on the instructions of academic and mystic A. E. Waite were originally published by the Rider Company in 1909. The deck has been published in numerous editions and inspired a wide array of variants and imitations. It is estimated that more than 100 million copies of the deck exist in more than 20 countries

Design Improvements

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Projects of Innovation

5 Be socially innovative such as by grounding a project in cultural knowledge and practices

As we begin our consideration of our plan to benefit others, we borrow from the process a dynamic labeled Rings of Reflection. It is a term that is intentionally broad and refers to a number of discreet processes with the commonality that the process is repetitive. Mi'kmaq Elder Albert Marshall named the desired outcome as Etuaptmumk, the gift of multiple perspectives, commonly referred to as Two-Eyed Seeing.

In the similar way, a concert pianist who practices daily for months for the concert ahead, applies effort and repetition to the task and as such experiences the ’gift’ of a great performance where it all comes together.

Rings of Reflection is the effort and repetition we apply to experience the gift of greater understanding, in this case the gift of multiple perspectives.

Our current Pattern Language format for our reflections are Our World Our Community Our Selves Our Actions

THE FIRST CIRCLE WORLD

It’s going to go on for a while

Reduction of social isolation as a primary program delivery

sexual or physical abuse). All diagnostic requirements for PTSD are met. In addition, Complex PTSD is characterised by severe and The purpose of these projects, one that repersistent 1) problems in affect regulation; mains near the center of all our program2) beliefs about oneself as diminished, deming today, is building community resilience feated or worthless, accompanied by feelthrough project style initiatives that improve ings of shame, guilt or failure related to the communication between community memtraumatic event; and 3) difficulties in susbers to mitigate our tending toward selftaining relationships and in feeling close to isolation for a wide range of reasons. others. These symptoms cause significant We see reduction of social isolation as one impairment in personal, family, social, eduof the primary keys to promoting beneficial cational, occupational or other important behaviours (wellness) related to the Social areas of functioning."

Determinants of Health. Through the lens of While the ICD standard is intentionally age trauma-informed practices, the scope of our neutral and there are many factors that can work guides us to consider number six 6. create CPSTD in an adult, what is significant Childhood Experiences as an area of primary is that there are many more factors that can focus. The factors that contribute to selfcreate CPSTD in children. Children, especialisolation behaviours most powerfully arise ly until around the age of seven, are dependfrom people's experience from awareness in ent and threats to their attachment to their the womb to around age seven. families is a demonstrated cause of CPSTD. CPSTD and Social Isolation Trauma that occurs in this age range is proMost significant of these are those that con- cessed by a completely different cognitive tribute to what is now termed in the Interprocess than adults use to process similar national Classification of Disease by the trauma. Children's brains are simply funcWorld Health Organization (ICD 11) as Com- tioning differently and the trauma becomes plex Post Traumatic Stress Disorder (CPSTD).

"Complex post traumatic stress disorder (Complex PTSD) is a disorder that may develop following exposure to an event or series of events of an extremely threatening or horrific nature, most commonly prolonged or repetitive events from which escape is difficult or impossible (e.g. torture, slavery, genocide campaigns, prolonged domestic violence, repeated childhood

more entangled in the part of our consciousness whose main purpose is to protect us.

(Polyvagal theory) CPSTD is the result and people experiencing it have a much lower tolerance to environmental triggers than those did not acquire CPSTD as a result of their childhood. This lower tolerance leads to behaviours to reduce or minimize environmental triggers (isolation, selfmedication) and the trend is toward symptom management and less wellness rather than toward wellness and fitness.

In our own practices we describe this as Families - Mitigation - reduce circumstances that increase occurrence of CPSTD Youth - Triage - provide potential curative therapies for CPSTD Adults - Palliative - support the person through long term personal work on their CPSTD Development of community-based wellness protocols for each of these three streams is a long term project in itself requiring significant resources. Our intention is to maintain an open service framework conceptually with broad protocol concepts for each and focus where we see the center of all CPSTD work, palliative care. This is a long term effort and programming must take care of everyone involved, both those in need of service and those providing service.

The reality that canadian Colonizer behaviour includes, and has done so for hundreds of years, the intentional use of trauma to initiate CPTSD as a tool of subjugation is all around us. Police officers and government personnel invading homes and transporting small children away is not the scripting of a typical Indigenous childhood trauma, though Following our comment regarding neoloit could be. gisms, we refer to the Red Tents Events as a It is the reality of many people's lives in our Chaordic Cross Generational Ecosystem racommunities today. ther than a set of programs while acknowlThey are with us in every circle. edging most will simply refer to them as programs.

Although the CPSTD label is a new one, the disorder was previously referred to as The difference we ‘Complex Trauma’. The over representation are trying to exof Complex Trauma / (now) CPSTD in Indigepress is that the nous and gender /neuro diverse communigoal is not simply ties is well documented. to deliver a set of programming The complications of CPSTD are shown in the deliverables dedefinition. Accordingly, treatment for CPSTD pendent on ongofollows many different paths that have the ing external fundcommonality that together, and/or individuing, but through that (completely necessary ally, require long timeframes, more typically funding) engender a community-based long measured in years rather than months. term / life long wellness behaviour modificaGiven that it is a disorder that spans lifetion system that is easily replicable with a times and across generations comprehenminimum of resources. sive integrative programming works best if it reflects that scope.

This concept is well stated in the 12 Traditions of AA which included:

7. Every AA group ought to be fully self-supporting, declining outside contributions.

8. Alcoholics Anonymous should remain forever non-professional, but our service centers may employ special workers.

9. AA, as such, ought never be organized; but we may create service boards or committees directly responsible to those they serve.

When we look at the initial components of an ecosystem that reflects those traditions, we see their cross generational structure: Families - Mitigation - All Gender Hypnobirthing promoted through formal birth circles Youth - Triage - Craft based modalities that promote elder / youth relationships Adults - Palliative - Consistent, monthly, wellness events with cultural support and Reiki The Common Thread of our Communities Our evidenced-based service design, as supported by our work with the 2019 Canadian Transpulse survey, shows us that CPTSD is over represented in the trans, Two-Spirit, nonbinary community as other studies have shown the same for the Indigenous community and racialized minorities. Investment in services and programs that incorporate this understanding (trauma informed) will yield benefit in multiple communities when care is taken to make the services accessible through dialogue with each of the communities that may benefit.

Further, unless we who provide retail services of any kind, demonstrate in our service offerings a clear understanding of CPSTD and our strategies to mitigate it, we have created a barrier to access for those experiencing it.

For a person living with CPSTD The personal cost of testing any social setting for safety is simply too high a cost to pay for benefit of being with others. The quality of any program, service or care is diminished by the reduction of access.

This requires a proactive delivery of a program component that makes self-evident that the context the program or service is delivered in meets the safety concerns of those experiencing CPSTD or similar.

The proactive component we have chosen is the offering of Reiki shares and Indigenous Wellness Practices as part of each Red Tents Event.

Research in the CPSTD Community When we received our first research grant, we viewed ourselves as a service organization and we needed to understand what it meant to be a research-centric organization providing services. All services, whether fixing the printer for a computer or providing palliative care for a community beset with CPSTD are improved by understanding what the client /

In a recent book, ‘The Dawn of Everything, a New History of Humanity’ the authors try to update our general notion of history through what archeology more accurately describes, much of it work that has been completed since 1980. Their conclusion is that a more accurate overall picture of history is one of thousands of episodes of a multiplicity of social forms, rather than something like a single march toward increasing social complexity and authoritarian structures to manage that complexity. The rise and fall of autocratic states interspersed with long periods of time where people simply collaborated and made community life work on a day to day basis. The writers of history, most typically men to date, have tended to highlight the exceptional, rather than the commonplace. And we end up with a perspective of history as one of chaos and struggle. But overall, not fully accurate.

We are not trapped in any particular way of doing things and the only constant is that we have tried many, many different ways.

But these are relatively long arcs of time, meanwhile we have pressing needs in our communities. Building community resilience is our answer to both.

THE SECOND CIRCLE OUR COMMUNITIES SITTING IN THE LONG NOW

Origin and recent history From 2014 to 2017, Rainbow Health Co-op provided more hours of peer support programming for the trans, Two-Spirit, nonbinary community (T2NB) than any other agency in BC.

Tents Events annually since then until disrupted by the Covid-19 pandemic.

We learned a great deal and witnessed amazing moments of transformation for participants when they came to understand they were not alone, and what seemed crazy the day before was now possible. And that there were people in the same room who were already on their way. We saw the incredible power of peer based support groups.

By 2019, this had developed into a program of eight topical wellness information exchange events. Our intention was to host them across BC in conjunction with regional Pride events and similar occasions. The eight topic themes are intended to each create focus on a different aspect of wellness. The program developed in 2019 included,

These peer support group circles with hundreds of people through dozens of meetings in multiple regions indicated the need for regular, regional level information exchanges of topics of concern and interest, such as surgery and hormones. Using our Hans Kai wellness program as a base, we developed several such programs.

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Source - Care for our service providers

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Foundations - Taking care of ourselves

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Summit - Annual gathering and retreat

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Redress - Action on TRC 10 principles

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Precious - Nurturing family strengths

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High - Safer Substance Use

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Welcome - Autumn Youth Event

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Remember - Winter memorial events

In 2017, we facilitated a series of group dialogues with three of our active peer support groups, Trans Fem Sisterly Support, Trans Masc Drop-in, and Gender Variant Drop-in.

Although we really didn’t realize it at the The purpose of the dialogues was for each time, it was three intense years of communi- group to discern their purpose, identity, rety-base, participatory qualitative research. sources, and goals.

Initially we hosted these events in community centres such as Bevan Park in Nanaimo or on campuses such as the University of the Fraser Valley. At the same time, we were attending Pride events across BC to meet community members and share information about our programs. This lead to our investment in portable festival event equipment such as tents, tables, chairs and fencing. In time, we were equipped with everything needed to host events for 80-100 people in a multi-tent pavilion.

In time, these programs were hosted from a tent based venue that came to be known as Red Tents Events. We have presented Red

Accordingly we hosted in 2019-2020 May 2019 - Foundations - A knowledge exchange on surgical choices and care at the Victoria Native Friendship Centre (VNFC) July 2019 - Redress - a MMIWG global café at the Victoria Pride Festival in July 2019 cohosted with VNFC July 2019 - Community Mapping - A community mapping engagement of hate incidents and police interactions on the South Island

co-hosted with our partners UVIC Geography Dept. and the Greater Victoria Regional Police Diversity Advisory Committee October 2019 - Summit - a weekend of workshops at Camp Squeah in Hope

ers themselves could relax between sessions and enjoy the large basket of goodies that became part of each event. A simple expression of gratitude and respect that reflected the great work being done.

November 2019 - Remember - A series of memorial events in Victoria including Trans Day of Remembrance, World Aids Day with a focus on women, and December Sixth.

The Red Tents were the venue for Indigenous Cultural Support at the Victoria Urban Reconciliation Dialogue in February 2020 and at the International Women's Day Event (which we co-hosted) in March 2020.

February 2020 - Source - A day of care for community service providers in Nelson in March 2020 March 2020 - Precious - A day of mothers and their children beading on International Women's Day The pandemic restrictions eliminated the remainder of the events planned for 2020.

Incorporating Indigenous Wellness into our programming In the course of our work to develop community action on MMIWG2S+, we continued a relationship with Tsow Tun Le-Lum, an Indigenous agency who provides cultural support (brushing and smudging typically) at community Truth and Reconciliation events.

This relationship began several years before when we were looking for an Indigenous host location mid-Island for Red Tent Events.

This relationship was renewed when we met again at workshops related to the release of the MMIWG2S+ report. From there they provided services at the Global Café at the Victoria Pride Festival, the follow up reading circles at the Victoria Native Friendship Centre, and in support of the memorial events in Victoria that winter.

This lead to us developing the Red Tents venue focused on Indigenous wellness practices with separate areas for smudging, brushing, and a place where the cultural support work-

In time, we have come to understand inclusion of Indigenous wellness practices, such as provided by Tsow Tun Le Lum is a constituent part of any wellness event that intends to be inclusive of the Indigenous community.

As such we are committed that all of our Red Tents Events are anchored by a period of time committed to this exclusively.

What we are adding in 2022 are parallel Reiki sessions led by Reiki practitioners.

We are incredibly fortunate and grateful to have these Reiki shares led by Rebecca Hay, an Indigenous Reiki master who has worked for years in Cultural Support and Indigenous Wellness at community events across Canada as part of the Tsow Tun Le Lum team and separately.

The word Reiki comprises the two Japanese characters, rei, meaning universal spirit, and ki, meaning vital life force or energy.

A hands-on healing therapy, Reiki is a therapeutic approach in which the practitioner facilitates the delivery of universal energy to an individual to enhance vitality and promote the body's innate ability to heal. The intention of the Reiki practitioner is to act as a conduit for the delivery of universal energy and thereby replenish and restore energy flow and balance.

The National Center of Complementary and Alternative Medicine (NCCAM)14 classifies Reiki as a biofield therapy, that is, the medical use of subtle energy fields in and around the body for positive health effects.

While a Reiki treatment may cause temporary abreactions common to biofield therapies, there is no reporting of any longer term toxicity or negative impact of Reiki in the thousands of research projects investigating Reiki.

and the environment, which allows universal energy to be received and exchanged.

Dr. Bruce Lipton, a cellular biologist explains how this occurs at the cellular level in his best seller, ‘The Biology of Belief’ Inadequate life force or an imbalance of energy fields or flow is thought to be associated with conditions of disease and emotional distress, which suggests that energetic patterns should be addressed to create an environment for health and well-being.

Origin and History The system of Usui Reiki Ryoho grew out of the original teachings of Mikao Usui, a Japanese scholar who was born in 1865. Usui studied Japanese Shinto and old Japanese Tendai Buddhist texts, especially those containing forms of Taoism.

Many versions of Reiki's history exist, much of which has been revisited and discussed in a texts by Petter and King. Most persons interested in the origins of Reiki agree, however, that Usui studied, fasted, and meditated Acceptance that a universal life force or ento seek an understanding of life. At some ergy exists is fundamental to understanding point during this quest, probably near or on Reiki as a healing modality.

Mt. Kurama, a sacred, spiritual place near This is directly observable to any person Tokyo, Usui dramatically received a powerful without the need for any specialized equipform of energy now known as Reiki. He realment. We see plant or animals in two distinct ized that this energy gave him a remarkable states, alive or dead. The difference is the life ability to heal and that he could easily transforce. fer the ability to access and use this energy to anyone.

This subtle energy, known as ki in Japanese, chi in Chinese, and prana in Sanskrit, is the Usui's personal experiences and observations essence that underlies vitality and intelliabout the healing effects of Reiki helped him gence of the universe and everything in it. As to realize that healing the spirit was as ima pervasive and infinite energy, ki is orgaportant as healing the body. Persons who nized into energy systems and fields that are learned responsibility and gratitude through penetrable and interactive with each other the energy exchange of Reiki were better within individuals and between individuals prepared to achieve and maintain health

than persons who were unable to give back for what they received. So, Usui set out to create a system that would assist a person's spiritual progression, healing the mind first.

Five principles of Reiki emerged from Usui's studies, practice, and observations .

between 60 and 90 minutes. During this time, clients or receivers lie or sit in any position that is supported and comfortable. Practitioners then position their hands on or over several areas of the client's body, usually beginning at the head and ending at the feet.

Usui trained many students and elevated between 15 and 20 to the level of master before his death in 1926. Among them, Dr. Chujiro Hayashi, a naval officer and talented healer, established a healing center in Tokyo.

Hayashi had kept detailed records of the teachings and treatments he received and adapted Usui's teachings to include the three degrees and the attunement process. Over time, Dr. Hayashi continued to modify his style of training and began to focus more on the physical healing nature of Reiki rather than emphasize the original spiritual aspects of Usui's system. As Dr. Hayashi taught Usui's original system and his own modified approach, other master students of Usui such as Toshihiro Eguchi did the same.

The intention of the practitioners is for Reiki energy to be pulled through their hands in direct proportion to the needs of the receiver at each area. The practitioner feels the rise and fall of the energy as it surges through their hands and is mindful when the energy is no longer flowing heavily so that the hands can move to the next position.

Reiki was brought to the West in 1937 by Mrs. Hwayo Takata, a Japanese emigrant.

Takata grew up on the island of Kauai, Hawaii, but returned to Japan to inform her parents of her sister's death and to seek treatment for a tumor, gallstones, and appendicitis. Rather than agree to surgery for her condition Takata went to Dr. Hayashi's Reiki clinic to receive daily Reiki treatment. In 4 months she was healed completely and convinced Hayashi to teach her Reiki. He did and followed her to Hawaii the next year, where he initiated her as a Reiki master. Before her death in 1980, Takata initiated 22 Reiki masters, who in turn have initiated Reiki masters throughout North and South America, Europe, New Zealand, and Australia.

Typical Reiki Treatments

A complete Reiki treatment usually takes

During a typical Reiki session 10 to 20 different hand positions may be used. Some practitioners closely follow a prescribed course of hand positions, whereas advanced practitioners, who are able to intuitively determine areas of the client's body that require Reiki energy, may alter the order or the positions based on the client's needs.

Although hand placement over the chakra centers was not in the original teaching of Reiki, many newer Reiki masters have added these positions to their practice. Reiki practitioners recommend persons with chronic conditions receive three to four Reiki treatments in a row so that their body can be energized to its fullest capacity. After the initial series of sessions, frequency of treatment depends on the need of the individual.

Reiki practitioners believe that although everyone has the potential to access Reiki energy, most people are unable to connect with Reiki energy because of a history of trauma, which may have been mental, physical, emotional, or spiritual in nature. This trauma or stress illness has caused energy channels to be blocked. A Reiki master who has been empowered to grant initiations can open these channels and thereby allow Reiki ener-

gy to be accessed and received.

Reiki is taught in three levels or “degrees.”

Each level includes a series of attunements or initiations intended to open and enhance the channels of Reiki energy within the practitioner. The first degree of Reiki training usually is taught in four 3-hour sessions. The history and philosophy of Reiki are reviewed, and the students receive four attunements intended to open the higher energy centers including the heart and mind. Once these attunements have been completed, Reiki practitioners believe the student is attuned to Reiki energy for life. Level I training also includes the teaching of the hand positions for working on oneself and others.

Students who complete the first level of Reiki and have a committed practice for several months to a year are eligible to study second -degree Reiki, or Reiki II. Training at the second level enhances the practitioner's ability to perform hands-on treatment through additional attunements.

Level II also includes identification and application of three power symbols that can be used for sending absentee energy and healing intentions. Following Usui’s original teachings, Reiki can be sent through space and time. The practice from the beginning has used some type of object, such as a photograph of the person, or something like a teddy bear to direct the intention of the practitioner.

Third-degree attunement is used to initiate a Reiki master. A final, master symbol, is activated, which increases the power of the practitioner's treatment and is used by the practitioner to help teach Reiki to others.

Reiki treatments do not have to be per-

formed by a Reiki master or by a practitioner who has completed the third-level attunements to be effective. Persons who are interested in teaching Reiki to others, however, should seek well-qualified instructors and consider working with a Reiki master.

Three main organizations seek to promote Reiki as a healing modality and ensure that the principles and teachings of Reiki are taught to others. The Reiki Alliance, which calls its approach to Reiki the Usui System of Natural Healing, is headed by Takata's granddaughter and includes several of the original Reiki masters trained by Takata. It is the largest organization of Reiki practitioners.

The American Reiki Masters Association (ARMA) was established by Arthur Robinson, a student of Iris Ishikuro, one of Takata's masters. On her death in 1984, Robinson promised he would work to make Reiki widely available through affordable education and training.

The Center for Reiki Training is headed by William Lee Rand and offers Reiki classes and resources for practitioners and clients around the world.

Reiki as palliative care Palliative care, as described by the Mayo Clinic is "specialized medical care that focuses on providing patients relief from pain and other symptoms of a serious illness, no matter the diagnosis or stage of disease."

Treatment regimes for chronic conditions like CPSTD, which tend to be long-term, are more successful when a palliative care program is included. As such, consistent public offerings of palliative care will benefit anyone living with a chronic condition, disorder, or illness and reduce their overall economic

impact on BC which exceeds $8 billion annually.

Red Tents Reiki Shares

The Red Tent Reiki shares are lead by RebecPalliative care is a typical part of end of life ca Hay, a Reiki practitioner with decades of treatment and support but as noted by the experience. The practitioners for each sesMayo Clinic the stage of disease is not a desion range from four to six. termining factor. Palliative care can begin at any stage of a chronic condition, hospice care begins once that condition or others are determined to likely be terminal.

Palliative care therapies require two important qualities to be effective, low toxicity and easy accessibility. Aspirin would not be as useful as it is if it cost $300 per dose and four of them might kill you.

Reiki as a nursing practice Modern nursing practices include awareness and education around various touch therapies as they are the professionals often involved. Reiki is a standard in this area of their work.

Every Reiki practitioner develops their ability by doing Reiki, and doing Reiki with others, some more experienced than others, can advance development.

In time, this evolved into the practice known as Reiki shares, where a group of practitioners provide Reiki for each other as well as others.

HypnoBirthing® is the Mongan Method combines natural childbirth with specific relaxation and mind-body techniques. The birth parent is in full control and fully aware throughout the entire birth process. With HypnoBirthing® , the birth parent maintains a state of calm allowing for a completely natural, often pain-free delivery. Our body is designed to create and nurture life, and it makes sense then that it’s also able to birth the fully developed baby in a safe and beautiful way for both birth parent and child. It’s the tension that creates the pain which so many women experience during labour and delivery. When you’re in a relaxed state, tension subsides and so does the pain. Think of it like to trying push a marble through a tightly clenched fist versus when your fingers are completely relaxed. classes will teach birth parents how to release their fears and muscular tension so the baby can descend through the birth canal much more easily – and often faster – than a baby trying to squeeze through a clenched and tightened space. As well, when in a relaxed state, our bodies produces endorphins, which are natural pain killers.

Session One is offered as a Free workshop on each new Moon during the Red Tents Events. The remaining sessions are arranged for those interested at the end of the Free workshop.

Topics

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Introduction to the HypnoBirthing® philosophy Why and how you can have an easier, more comfortable, and safer birthing How Nature perfectly designed women’s bodies to birth The remarkable mind of your newborn baby—Prenatal bonding techniques Hypnotic relaxation and visualization The Birth companion’s role in birthing

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Self-hypnosis visualization and advanced deepening Preparing the Body for Birthing Avoiding artificial induction and achieving a natural start to labor

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Overview and summary of childbirth Protecting the natural birthing experience Birth rehearsal imagery

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Birthing – The final act and bonding Positions for descent and birthing Family bonding with your baby

Betwix’d is a program that provides the opportunity for older women to connect with young, gender diverse women between the ages of 13 and 19 through a craft based setting that focuses on building emotional, mental, and physical, wellbeing for all program participants.

Age

Program

House

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Defense Against the Dark Arts

Family

14

Energies of the Runes

Wellness

15

Reiki Symbols

Community

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Plants, Animals, Mountains, Streams

Knowledge

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Casting A Circle

Justice

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Four Medicines

Spirit

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Fifth Medicine

Tradition

Living Eldership is a program of self-care activities of interest to later life adults, typically from 55 years and older. The subset target populations are the LGBTQ2S+ and Indigenous communities, in particular where they overlap, at times referred to as the Two-Spirit community.

An important aspect of revitalization in each community is the development of the practices of eldership. Eldership practices place later life adults of life in their most beneficial roles in community. There are strong traditions in Indigenous culture that amongst these are the roles of storyteller, knowledge keepers, healers, and advisors. These roles are not as well developed in the trans community and an opportunity of dialogue between Indigenous and trans communities provides a point of connection / reconnection that contributes to the foundation of trust necessary in the relationships of mutual respect Canadians are called to as treaty people. This principle, set out by the Truth and Reconciliation Commission, is not only a fundamental in defining healthy behaviours, it is also a fundamental of wellness itself.

One of our core premises is the ability and right to healing is inalienable from any person. It will come forth if nurtured in a way that is appropriate to the context of the community involved. In this case, Indigenous, or trans. The furthest gains are made when we identify the needs and capabilities that are common, but perhaps expressed differently in each community. This work of translating common values into the context of each assists participants in gaining understanding of the principles behind community practices. Thus assisting them in sharing practices that build community wellness within their own community and beyond.

Program

House

THE THIRD CIRCLE MYSELF CONSIDERATIONS FOR EACH ONE OF US

THE FOURTH CIRCLE ACTION OUR CEREMONIES ARE SHARED