The Pathways2Equity The Pathways2Equity Framework on Facilitation: Framework on Facilitation: Gender Transformative Programming Gender Transformative Programming in Working For and With Male in Working For and With Male Identifying Indigenous Youth Identifying Indigenous Youth
From the work of Pathways2Equity: Youth-led, Indigenous -Focussed, Gender-Transformative, ArtsBased Approaches to Challenging Gender Norms in Addressing GBV (2021-2024).
We are grateful to the young people, in all their diversity, in Eskasoni, Mi'kmaw Nation (Unama'ki, Nova Scotia), Rankin Inlet (Kangiqliniq, ᑲᖏᕿᓂᖅ, Nunavut), and Treaty 6 (the Homeland of the Métis, Saskatchewan) as well as their community leaders, families, and academic supporters for sharing their stories Working together, and apart, across these groups and communities has enabled us to think through the most critical aspects of youth-led and adult-supported community research.
We acknowledge the many territories upon which this work was thought through and conducted with the lands and waters that are now called Canada. We also acknowledge the intergenerational relationships that made this work possible.
Thank you also to the many students, interns, and research assistants who worked with the Pathways2Equity project, and who were involved in various aspects of developing The Pathways2Equity Framework on Facilitation. The Framework was developed as a collaborative publication with key contributions from Emilee Bews & Andrea Oraka We are so grateful to Morris Green from GuysWork for all the lessons and interviews he facilitated which have been so insightful to the project. A special thanks to Emily Booker for her commitment to the project and organic evaluation approach
Pathways2Equity was supported by Women and Gender-Equity Canada
CITE:
Participatory Cultures Lab (2024) The Pathways2Equity Framework on Facilitation: Gender Transformative Programming in Working For and With Male Identifying Indigenous Youth. McGill University, Montreal, Canada. CONNECT:
Principal Investigator
Claudia Mitchell claudia.mitchell@mcgill.ca
Project Coordinator
Leann Brown
leann brown@mcgill
violence (GBV) prevention and led to programming involving boys and young men at the three national sites. Between 2021 and 2024, boys and young men participated in a variety of local site-based activities focusing on masculinities , including workshops on masculinities, creating cellphilms and rap songs, and producing an album, to name only some of the initiatives. Indigenous boys and young men also joined girls and young women in several national dialogue eventsinApril,2023andNovember,2023.
Treaty 6, the Traditional Homeland of the Metis, Saskatoon, is the home of Young Indigenous Women’s Utopia (YIWU). This girl group was created in response to the colonial and gendered violence that Indigenous girls and young women experience daily in inner city Saskatoon. With support from their Aunties, YIWU gather regularly after school or on weekends and use self-love as a first form of resistance through activities like cellphilming, authorship, dance, and muralmaking. The group uses community spaces such as Chokecherry Studios, a youth-founded, community-led art centred to hold group meetings and also host larger events for their network YIWU have collaborated on two self-published books which have been circulated widely and members of the group have travelled extensively to deliver presentations, speak at conferences, and connect with other youth groups across North America.
The work with young men in Treaty 6 was developed with Chokecherry Studios with continuous consultation with YIWU. Chokecherry’s youth coordinators create space in the programming schedule for young men to gather around their shared interests in hip hop and work together to write and record their own songs Local artists from the spoken word and hip hop scenes mentor the young men in both the practical components of making music, as well as the values of hip hop; respect, unity, creative expression, showing up authentically, artistic and personal growth. Meetings are opened with conversations on Indigenous culture and traditional Cree ways These conversations inspire lyric writing and collaboration throughout the remainder of the session. The young men have named themselves the ‘Butterfly Effect Collective and they have completed and released an album entitles ‘The Butterfly Effect’ . Morris green from GuysWork has visited Saskatoon several times to connect with the young men and support their work in defining what healthy masculinity means to them The young men have gained confidence to perform their songs publicly and collaborate regularly with other artists and community organisations.
A key component of Pathways2Equity was testing out the ways in which the arts-based approaches used with girls and young women could be adapted to working with male identified Indigenous youth. The youth participants were very receptive, although it is worth noting that for at least two of the three sites, music production was the entry point rather than some of the visual approaches that had been used most often with the girls and young women. The participants in both Rankin Inlet and Treaty 6 focussed on creating rap music and in the case of Treaty 6 created a complete album. In both settings professional musicians assisted with the technical aspects of sound production, so that the music and videos had a polished feel to them Arts-based methods work well but may require different media forms and approaches to ensure the engagement of boys and young men
We found that peer affirmation and peer support played an important role in the various workshops conducted throughout P2E. The boys from Rankin Inlet highlighted this even in the lyrics they created for their rap pieces (“We Are The Proof” and “No Place Like Home”) and it was also evidenced in the video footage of the workshops and interview recordings. This is not a new finding about work with boys, more generally (well documented in literature on education), but it was particularly relevant in such sensitive work as disrupting gender norms Sensitively supporting group work is key as are the dynamics of building and supporting rapport.
Working with boys and young men is very different in terms of recruitment and creating safe places. We recognise that many boys and young men are already regarded as the perpetrators of violence in their communities, and less often recognised as victims Young men have an awareness of the way they are regarded, and this often impacts their help-seeking behaviours. Creating safe spaces for boys and young men to access vulnerability is critical and takes time. Programming may go at a slower pace because of the need to build trust and offer special support to boys and young men in the early days We were fortunate to have a team of highly experienced facilitators, youth leaders, and musicians who were committed to staying the course.
It is hard to compare the work over a longer period with Indigenous girls and young women with the much shorter timeframe of our work with boys and young men However, evidence indicates that personal growth and development played a bigger role for the boys than ideas around getting the word out or having an impact on the larger community in an activist way. Through the programming, young men expressed needs to be authentically seen and heard by their closest circles of family and friends. Over time, as bonds develop between young men involved in the programming at each site, a sense of brotherhood develops, boys become braver and express themselves more vocally, becoming more confident to take space and the spotlight.
Girls’ programs in our network are much more established and have been operating for many years, making it far easier to connect one group to another over time. This was not so with boys’ groups Boys were happy to participate in their own group work, but we did not yet get a sense that they were keen to be part of a larger network. The exception was Eskasoni, where boys and young men have been involved in gender transformative work from the outset of the local youth group. Boys and young men in Eskasoni have been central in the production of community works like public murals, the development of a Memorial Garden for MMIWG2S+ and feel confident to speak about this work at conferences and gatherings. We recognise that alongside having more time to develop, youth in Eskasoni are on-reserve and in a rural setting, which may contribute to the space and opportunity to bond In a sense, ‘Break the Silence’ in Eskasoni, represent something of a success story for sustainability over time
Each field site location is distinct in terms of remoteness, being on-reserve/off-reserve, urban/rural, and support from local services. These factors impact the participation of boys and young men in gender transformative youth group work, the space they have to be together and the consistency of programming On-reserve programming can benefit from closer community connections, while off-reserve groups can struggle to maintain links outside of scheduled activities, especially in urban settings. Remote communities in the North have strong community connections, however are under-resourced in terms of youth-centred community services and access to spaces where consistent programming can be available for boys and young men. The potential for with boys and young men is influenced greatly by place, space and the resources available. Eskasoni has had time to establish work with boys in an on-reserve, rural setting with consistent support from Eskasoni Mental Health Services and the ACCESS Open minds youth space. Treaty 6, Saskatoon is an urban setting and participants don't have the same sense of community outside of programming, however since Chokecherry Studios is such an established community organisation with a specific mandate to support youth, programming is so consistent that young men are able to build their own community Rankin Inlet is remote and rural and has a strong sense of community. However there is a distinct lack of youth-centred community services and spaces, which impacts the availability of programming, limiting GET Art to ad hoc after school programming one week at a time
Inansweringthisquestion,ourmaininsightis‘facilitationiseverything’ .
The scarcity of male role models, uncles and facilitators is apparent in all communities. P2E programming intentionally brought together experienced male facilitators and adult supporters. We noted that when experienced male facilitators were present it was possible to engage and inspire more boys and young men, and to better activate youth leaders in the community who also contributed to recruiting and keeping boys and young men involved in the work It is clear that uncles/facilitators are critical in moving gender transformation work with boys and young menforward,asthosebondsappeartobethemostsignificantininspiringandsupportingyouth anddevelopingboysasresourcestotheirpeergroup.
[1] This review was conducted between January and July 2024, drawing on academic research, organizational and governmental documents, news articles, social media, and organizations’websites Considering the limited academic landscape on these topics, it is important to include the ‘grey literature’ produced outside traditional academic publishing, to gain a fuller understanding of the programming that exists for Indigenous males within Canada The academic literature was sourced from Google Scholar, while additional material and information came from Google searches and word of mouth. Some key words that were used to find both academic literature and information on programming were, ‘Indigenous , ’ ‘Aboriginal,’ ‘First Nation,’ ‘Métis,’ ‘Inuit,’ ‘boys,’ ‘youth,’ ‘men,’ ‘masculinity,’ ‘uncle(s),’ ‘mentor(s),’ ‘mentorship,’ ‘communitybased,’and ‘program(s) ’
Understanding the sociocultural determinants of health and wellness impacting male identifying Indigenous people is foundational to discussing existing programming and inquiring about the different approaches to facilitation, engagement, and mentorship, as many initiatives are designed to bridge these gaps Programs that engage male-identifying Indigenous people exist for various purposes and in different contexts; however, this review focused on communitybased programs designed to support the wellness of Indigenous boys and young men.
The DUDES Club, “Brotherhood to Support Men's Health and Wellness”, is a participant-led, community-driven initiative which supports men in building wellness and strengthening communities (https://dudesclub.ca/) with the goal of breaking cycles of silence and isolation which contribute to poorer health among men (Gross et al., 2023). DUDES Club originated in Vancouver in 2010 and has expanded to several Indigenous and non-Indigenous communities across British Columbia Programming is designed through the lens of Indigenous worldviews: an innovative, decolonial model for destigmatizing men’s health issues and supporting health care access (Gross et al., 2023). DUDES Clubs serve as inclusive spaces founded on a sense of ‘brotherhood’ among the collective, created by and for men. Each Club is led by local men involved in the program, who volunteer to help plan and coordinate activities
The FOXY (Fostering Open eXpression among Youth) program aims to enhance the knowledge, health, and wellbeing of Northern and Indigenous youth, with a strong focus on sexual health and empowered decision making for primarily female identifying and gender diverse youth (https://arcticfoxy.com/about-us/). The program is designed through a strength-based, trauma-informed lens to offer arts-based activities, such as traditional beading as a form of expression and understanding FOXY began in 2012 and launched a parallel program in 2015 The SMASH (Strength, Masculinities, and Sexual Health) program was developed in collaboration with Northern youth, men, teachers, artists, health professionals, parents, Elders, and leaders in to meet the unique needs of young men within the Northwest Territories. SMASH supports young men in defining their masculinity and consider what it means to be a good man (https://arcticsmash ca/)
The goal is to educate and engage young men in discussions surrounding sexual health and relationships, including communication strategies, consent, and setting boundaries. FOXY and SMASH offer peer leader retreats, aimed at empowering Northern youth (ages 13-17) to learn about sexual health, healthy relationships, the arts, and leadership (https://arcticfoxy com/; https://arcticsmash.ca/). The annual retreat and workshops are facilitated by a group of program and peer facilitators
Group, is primarily a school-based healthy living program for young men and boys in the sixth to the tenth grade that aims to improve students' health and wellbeing by confronting and disrupting harmful gender-based stereotypes and traditional masculinity norms The programming aligns with the local health and wellness curriculum with a focus on mental, physical, and sexual health as well as gender-based violence interventions as part of its mandate of deconstructing health-harming gender norms (Skahan, 2022). The hope being that by addressing health issues young men are facing and connecting them with resources and support to reinforce the importance of seeking help (The Way Forward, pgs 1416), it can aid in reducing the presence of homophobia, transphobia, sexism, and misogyny (Gilham et al., 2022; https://www.cbc.ca/news/Indigenous /mikmaw-eskasoni-boys-wellness1.6851775). While not specifically Indigenous focused, the program has been offered and carried out in Indigenous communities in Saskatchewan since 2014 and in Nova Scotia since 2019 Most recently, programming has expanded to schools in Prince Edward Island, New Brunswick, and Newfoundland and Labrador through an Atlantic pilot program during the 2023-2024 school year (https://www.bridgesinstitute.org/atlantic-pilot-program). Young men in Eskasoni First Nation demonstrate the success of Guys’ Group as facilitators observe a shift in attitudes around masculinity among participants(https://www cbc ca/news/Indigenous /mikmaw-eskasoniboys-wellness-1 6851775) GuysWork uses a co facilitation model, allocating two facilitators to every group of 8-15 participants. The facilitation role is not limited to men and has included various professionals, such as teachers, school counsellors, health professionals, social workers, and other community members who have skills and experience working with youth and have participated in program-specific training (Gilham et al , 2022) This model is designed to address the pressures of masculinity affecting the health and wellbeing of young men by bringing male facilitators and participants together in a safe space. Additional emphasis is placed on developing healthy relationships through mentorship opportunities.
The Indigenous Boys Matter Too! (IBM Program) is designed for young Indigenous males ages 15-18, and is offered by the non-profit organization Creating Hope Society in Edmonton, Alberta (https://www.facebook.com/CreatingHopeSociety/posts/the-Indigenous -boys-matter-tooprogram-ibm-is-a-program-designed-for-Indigenous -/5759748154073593/) Working with youth caregivers, elders, and other men in the community, the program aims to provide these young men a safe space to begin their wellness journey and unpack the unhealthy norms they learn about being a “man”. Thus, providing the opportunity for the boys to define their role as men in the community and their families in a more positive and healthy manner. Covering issues such as: physical, mental, emotional, and spiritual health, the IBM program strives to provide the tools for young Indigenous boys to also better understand and connect with their Indigenous culture through cultural activities -beading, traditional games, nature walks, and more (https://canada-info.ca/en/Indigenous -boys-matter-too-program-aims-to-inspire-young-menin-edmonton/)
Kizhaay Anishinaabe Niin – I Am a Kind Man is a twelve-week curriculum aimed at engaging Indigenous men committed to ending violence within their communities (https://iamakindman ca/) Anchored by the Seven Grandfather Teachings of honesty, respect, love, wisdom, truth, humility, and bravery, this program is guided by a wholistic approach to healing. Activities have included cultural teachings, sharing/support circles for men, and community-based workshops aimed at educating and engaging men in preventing violence Programming is facilitated by community members trained by the Ontario Federation of Indigenous Friendship Centres; since the campaign began, more than two hundred Indigenous men and women have been trained to facilitate Kizhaay Anishinaabe Niin programming within their communities (https://iamakindman.ca/).
Mino-Pimatzziwin (Men’s Healthy Living Program- MHLP) caters to the First Nations, Métis and Inuit communities of Winnipeg, Manitoba Offered at the Aboriginal Health and Wellness Centre of Winnipeg (AHWC), the Mino-Pimatzziwin program is aligned with the AHWC’s initiatives of “a deep commitment to blending and balancing traditional and contemporary ways of knowing and learning” (https://ahwc.ca/about-ahwc/). The program offers culturally sensitive communal and personal building services for Indigenous men through cultural counselling and education, traditional healing, Sharing and Teaching Circles, and crafts While community-based, the program does not only seek to help men become positive influences in the broader community but also domestically, within their family unit. Providing participants with the tools necessary for uplifting their social, economic, and physical health through education, employment, housing, and health resources (https://ahwc ca/mino-pimatiziiwin-mens-healthy-living-program/)
Indigenous Boys Matter
TooNa-Me-Res (Native Men’s Residence) provides outreach services and permanent housing to Indigenous men experiencing homelessness in Toronto. Na-MeRes provides culturally appropriate supports to securing stable, safe, and affordable housing while helping them [Indigenous men] to achieve their personal goals and aspirations” (https://www.nameres.org/). Apaenmowineen: Having Confidence In Myself is a three to sixmonth program designed to support Indigenous men in developing life skills with the goal of finding stable housing, acquiring employment, and building community, with support from the Na-Me-Res organization Workshops are designed through a holistic lens to address the physical, mental, emotional, and spiritual aspects of Indigenous men, including an emphasis on engaging with traditional cultural knowledges and skills (https://www nameres org/programs/) Ngim Kowa Njichaag: Reclaiming My Spirit aims to assist all clients receiving support from Na-Me-Res in claiming their culture, a vital aspect of increasing self-esteem and finding community. All ceremonies are facilitated by an Oshkabaywis (spiritual helper) (https://www.nameres.org/programs/).
The Moose Hide Campaign originated in British Columbia over 10 years ago along the Highway of Tears, as an Indigenous -led grassroots movement to engage men and boys in ending violence towards women and children It has since grown into a nationwide movement of Indigenous and non-Indigenous Canadians committed to taking action to end violence. An annual Moose Hide Campaign Day involves workshops and activities for youth, pins made of moose hide are distributed, and groups of young men across the country fast for the day to raise awareness of violence against women and children. ‘We are Medicine’was developed by the campaign as a self-paced, 5-part learning journey which invites participants to “discover how you are medicine to end violence in your home, your community, and your workplace.” (https://www wearemedicine ca/courses/wearemedicine) Described as a “practical guide to end violence in Canada” the learning journey is supported by 90 minutes of video content led by Indigenous Wisdom Carriers from across Turtle Island and the Moose Hide Campaign.
NexUp is a youth-led initiative aimed at supporting the holistic wellness of boys, young men and masculine-identifying two-spirit, trans, queer, non non-binary and gendernonconforming youth (https://nexup dudesclub ca/), inspired by the DUDES Club model The program focuses on supporting boys and young men in redefining ‘men’s health’(Gross et al., 2023, p. 101) to educate and empower boys as holistic beings. While NexUp emphasizes work within communities with significant Indigenous populations across British Columbia, participation is not limited to Indigenous boys. There is a mentorship aspect of the program, in which members of the DUDES Club work with youth involved in NexUp to engage in intergenerational learning and participation
The Pilimmaksarniq: Engaging Men and Boys in Reducing Violence Against Women and Girls project is designed to engage men and boys in reducing violence against women and girls, which produced a toolkit to support critical conversations within Northern communities in 2015 Stemming from the understanding that violence affects everyone and that it takes both men and women to stop violence within their communities, this project is meant to “increase awareness and strengthen coping skills among Inuit men and boys in an effort to reduce gender-based violence within Inuit communities” (https://pauktuutit ca/project/pilimmaksarniq-engaging-men-boys-reducing-violencewomen-girls/). Facilitators are often community members leading meetings, organizing activities, and holding exercises with participants to address the multiple dimensions of GBV, with the goal of developing healthy habits among the collective (https://pauktuutit ca/wpcontent/uploads/Pauktuutit EngagingMenAndBoys English WEB.pdf
The UNAAQ Men’s Association of Inukjuak was created to support and strengthen the cultural identities of young men in the Inukjuak community This initiative began in 2001 in response to social issues observed among the youth of Inukjuak, providing activities which promote Inuit culture. Activities have focused on building traditional skills related to living on the land and coping with the challenges of living in a remote area Many of these activities are facilitated by local elders to bridge the generational knowledge gap by disseminating traditional Inuit knowledge while instilling a sense of cultural pride among young men in the community (https://canadianinnovationspace.ca/unaaq-mens-association-of-inukjuak/). The Association also organizes community celebrations and traditional games, encouraging young men to embody a leadership role within their community
practices, supporting knowledge revitalization within Northern Indigenous communities.
individuals) their relationship to masculinity In this regard the outcomes of such programs, the creation of positive masculinities for boys and young men and the challenging of harmful representations, are achieved through substantively and creatively engaging with the boys and youngmen-notsimply“teaching”butlearningtogether
Programs designed to work on and create healthy expressions and understandings of Indigenous masculinities, aim to rectify negative gender norms and perceptions in boys and young men from a young age- specifically between the ages of 8 to 18. This demographic is especially pertinent for two reasons First, Indigenous boys face the highest rates of suicide, several times the national average, and are disproportionately at risk for homelessness (Review of Literature, Approaches & Programs by Participatory Cultures Lab - Issuu, 2023. Secondly, a focus on younger populations reflects scholarly and facilitator work that has highlighted the importance of early prevention in tackling harmful masculinities - “many gender-based violence researchers and Canadian NGOs believe interventions for adults who perpetuate violence come too late after the harm has been done” (Treleaven, 2020) Early prevention aims to curtail the burdens in performing traditional patriarchal masculinity (not asking for help, suppressing one’s emotions, and conforming to limiting gender roles and expressions) which can often lead to harmful consequences such as “navigating trauma without adequate supports, condoning and committing GBV, and frustrated interpersonal relationships” (Network & Ribbon, 2024) Thus, for facilitators of positive masculinity programs, this period is essential in being able to tackle harmful masculinities before they are concretely and obstinately manifested. Furthermore, as the period of youth is an exceptional period oflearning, exploration, and opportunity (Yeager, 2017) in which internalized conceptions of harmful Indigenous masculinities can be changed and uprooted, positive changes from these programs can continue to shape the lives and relationships of these boys and young men The ages 8-18, encompassing one's childhood and youth are formative years in social development, and the experiences during this period possess profound influence on one’s future. For boys especially, “as they transition into adolescence, peers appear to be especially central in shaping and perpetuating masculinity norms” (Amin et al , 2018, p 4) Indigenous boys not only face this, but their experiences of being racialized and histories of settler colonialism mean that this age is one where not only are peer pressures of masculinity present but also structural inequalities are acutely felt. As Indigenous youth development scholars note, the latter –the exposure to discriminatory and racist notions of one's community and self- influences the wellness of Indigenous boys and men; “The psychological effects of internalized oppression play a significant role in the mental, physical, social, and spiritual health” (‘Indigenous (Aboriginal) Masculinities’ , 2014). One scholar’s work in particular, Radford et als’2022 systematic review of “Adverse Childhood Experiences (ACEs) within Indigenous Populations” showcases how exposure to these negative experiences -rooted in the systemic and historical discrimination, alienation, and racism faced by Indigenous communities within Canada- impacts the community’s declined health and wellness, and ultimately culminates in increased rates of suicide
As the authors explain, “ACEs were reported to be higher in Indigenous populations when compared to non-Indigenous populations Higher ACE scores for Indigenous participants were associated with increased rates of suicidality and psychological distress” (Radford et al., 2021, p. 401). Thus, targeting youth who are facing these realities at their most vulnerable time is also useful to begin working and healing the behavioral and health problems which not only emerge and worsen (Yeager, 2017), but whose negative consequences last long into adulthood and place Indigenous lives at risk These wellness programs serve as sites for introducing protective factors which can reduce the impacts of ACEs in the perceptions of masculinities and wellness of Indigenous boys and menprotective factors meaning the following: cultural identity and connectedness, education, and social support- all of which are foundational to the wellness programs featured
“HOLISTIC
Indigenous wellness programs focus on a holistic view on the issues faced by boys and men, and thus aims to tackle several issues encompassing the categories of health, wellness, and masculinity Such as: the importance of seeking support, sexual health and issues of GBV, disrupting patterns of silence and isolation, destigmatizing mental health and redefining men’s health, homelessness, and more. Holistic wellness understands the harms presented in the lives of young Indigenous boys and men as an institutional product -the culmination of decades of oppression, lack of resources, safe spaces, and support- and aims to highlight how “being Indigenous , or being a young person, is not a ‘risk factor’ by itself" (Hardy et al., 2020, p. 11). For Indigenous youth and communities, health is “holistic, understood in a way that seeks balance between the physical, mental, emotional, and spiritual aspects of an Indigenous person in reciprocal relationships with their families, communities, the land, the environment, their ancestors, and future generations” (Okpalauwaekwe et al , 2022, p 2). Similarly, these programs, by framing the harms faced by men, due to limited notions of masculinity, not as inherent problems of the men but as a product of a social culture that has alienated them from the means of getting and accepting help- the individual is not the focus, but the structure Program’s holistic perspective on wellness ensures that vulnerable and diverse conversations can be had, in which narratives of harm and personal growth co-exist in a nonjudgmental safe space and enable frank conversations capable of providing healing - “that kind of healing is so far beyond what I’m offering on a medical model...I can help people with their medical stuff ,but I can’t do that that connection with other men and people It’s just really compelling” (Efimoff et al , 2021, p 7) This structural and holistic understanding presents wellness, health, and masculinity as interconnected and showcases how individual healing and communal healing are mutually supportive.
By rooting the practices of building collaborative Indigenous masculinities in cultivating, protecting indigeneity and a shared cultural and spiritual community between participants, these wellness programs center Indigenous ways of life into the health objectives, positive masculinities, and relationships built with the boys and men. In response to the struggles faced by young Indigenous boys and men, cultural connections and teachings have been and are a necessary step to responding to the community's needs. With programs implementing: The Seven Grandfather Teachings, aboriginal ceremonies, retreats, sustainable harvesting practices, fishing and hunting, and cultural arts and craft work such as bead-making, drum-making, woodworking and more Acknowledging, understanding and integrating Indigenous cultures is key to the success of these interventions with the community and the program’s participants, as having culturally relevant frameworks embedded into the design, objective, and execution of these wellness programs ensure that participants feel represented and not spoken to This allows participants to feel connected to the teachings and provides the opportunity to reflect upon their culture, their identity, and their community These practices are essential as studies suggest “youth with strong links to cultural awareness and identity resulted in an increased sense of belonging, self-confidence, autonomy, and overall functioning, suggesting protective factors against adverse mental health outcomes” (Fanian et al , 2015, p 2) Furthermore, many of the activities require participants to take an active role and not passively receive and consume content, by structuring these programs to include time spent learning Indigenous traditions through crafting, hunting, engaging with nature through walks, and playing, these wellness programs thoroughly immerse Indigenous youth back into their culture. This practice of activeness and play in facilitation and program design is fundamentally aligned with Indigenous practice and has been disrupted by colonial and euro-western education practices, “for Indigenous peoples across Canada, children’s active play has always been important. Active games have been used traditionally to develop children’s survival skills, while also teaching them about their connection with the land and fostering relationships within their community” (‘Active Play and Indigenous Traditions’) Centering Indigenous practice and cultures into these wellness programs provides the avenue to tackle not simply masculinity but Indigenous masculinity, which is contingent on specific and unique understandings of the role of men in community. Given that these Indigenous practices provide a physicality and engagement to the program, it not only allows Indigenous boys an immersive experience, but also provide an important aspect in programs designed to engage with boys and men; as Gilham et al’s research on GuysWork explained “more creative methods are needed to motivate men and “keep them at the table” (Gilham et al., 2023, p. 3376). Furthermore, as many of these programs are for urban Indigenous youth that may not have access to these traditions of play, spirituality, and cultural and communal production, introducing these practices to them provides an alternate glimpse of “masculinity” - one steeped in tradition and community- that is
different from toxic representations and was previously inaccessible Providing a healthy and culturally relevant path towards healing and redefining ones masculinity also helps the community and cycles of GBV, this was the case in the project of the Akicita Cante Waste men’s group “A Warrior’s Red Road”, in which the exposure to traditional cultural practices of drum-making “created a sense of purposes and strong bonds with one another that translated into better relationships with their children and spouses at home” (Darbyson, 2023) The thirteen wellness and health programs in this review, each use cultural competency (of facilitators, the community, and participants) to create a program that is mutually enriching for the boys and young men involved.
Participants and Facilitation Relationships: Understanding the Complexities and Considerations of Facilitating Healthy Masculinity Programs with Indigenous
“Research shows that who delivers the message or content to men and boys matters- for example, men have been shown to be more receptive to messages regarding gender equality when the message is delivered by a man” (Wells et al., 2024, p. 300). As these programs target male audiences, facilitators within these masculinities' programs are often men. How “masculinity” is created and the relationships between men is central to understanding the work of the programs It guides the role of facilitators and their interaction with the group, in which these dynamics may entail mentorships, and the creation of a “brotherhood”. Scholars have identified mentorship as an integral strategy for promoting “better lifestyle behaviors and is known to enhance positive developments in social, emotional, and physical domains of health and well-being among youth” (Sanchez et al , 2023, p 2), which explains their frequency in Indigenous wellness programs as they further the goals of holistic support By providing the opportunity to develop emotional connections through the mentoring relationship between an adult and a younger person, mentoring provides social safety nets for youth that support their socio-emotional wellbeing and development of resilience towards injustices Mentorship and the notion of a brotherhood are especially important for Indigenous communities as these terms are not simply synonymous with facilitator but are part of long-standing Indigenous traditions, culture, spirituality, way of life, and community building Scholars Kim Anderson, Robert Innes, and John Swift’s research on Indigenous masculinities explains this - “the Elders spoke about the roles of men in their childhood lives as mentors and role models, emphasizing how healthy relationships with older males contributed to positive identity development” (Anderson et al , 2012, p 268) The men in Indigenous communities play multiple vital roles that define positive representations of Indigenous masculinities (protector, provider, mentor) and the erosion of these roles has limited healthy masculinity and created space for negative representations of Indigenous
masculinities to take root The generational relationship between boys and young men in the community is thus core to re-imagining Indigenous masculinities and this is why it centers heavily in the wellness programs designed for Indigenous communities in mind. A man from which the boys can emulate and discuss the pressures of masculinity is vital as it is establishes a brotherhood that provides boys and men the relationship, roles, tools, skills, knowledges that define themselves and their presence in their community Indigenous scholar and mother, Janice C Hill Khanonhysonne remarks, “I’m struggling trying to find men to teach [my son] what he needs to know. And I can’t teach him those things, no matter how smart I am, no matter how much I learn. I can teach him to be a good human being to the best of my abilities, but I can’t teach him how to be a man” (McKegney, 2014, p 19) Mentorship and Brotherhood is necessary as it fills this gap, the lack of men to lead boys, that has tremendous impacts on Indigenous communities. Through enlisting Elders and Traditional Knowledge Keepers in mentoring, these Indigenous wellness programs facilitate the integral communal relationship of mentorship which aid in restoring connections that have been threatened by the erasure of Indigenous connectedness In this regard mentoring in Indigenous communities are the establishment of a brotherhood, which are community-driven, provide community ownership and buy-in, and promote empowerment towards collective positive community health and wellbeing. (Sanchez et al., 2023). In the process of facilitating healthy masculinity programming with Indigenous boys and young men, mentorship and brotherhood become integral pieces of showcasing positive masculinity, in these relationships the facilitator becomes a “role model”. While these unique brotherhood and role model connections often exist through a male-tomale relationship, facilitators and sometimes role models can also be women, and non-community members. Thus, a secondary prevailing feature of the program design of wellness programs for boys and young men is a deep experience and care about the outcomes -how will these boys come out of the programs with healthier understandings of what it means to be a man, and if they have the tools to implement this positive masculinity in their lives.
Udoka Okpalauwaekwe, Clifford Ballantyne, Scott Tunison, and Vivian R Ramsden presented in their study “Enhancing health and wellness by, for and with Indigenous youth in Canada: a scoping review” the following graphic detailing barriers and strengths.
Promoting strength-based approaches to youth engagement
Promoting cultural identity and connectedness in health and wellness pursuits involving youth
Taking responsibility for one’s wellness journey
Providing access to health services and other wellness supports (including traditional health services)
Lack of community support for youth wellness promotion
Structural and organisational issues with regards to youth wellness promotion programs
Discrimination and social exclusion of youth
Lack of cultural connection among youth
Cultural discordance with mainstream health systems and services
Addictions and risky behaviour
They highlight how a significant barrier in facilitating and establishing healthy masculinity programming with Indigenous boys and men is a “lack of community support for youth wellness promotion, and structural and organizational issues with regards to youth wellness promotion programs.” The lack of institutional considerations and the under recognition of the needs of boys and men may lead to difficulties in creating effective programs
Morris Green, the founder of GuysWork, conducted nineteen interviews with facilitators throughout the province of Nova Scotia about their experiences of facilitating healthy masculinity programming with boys and young men. This work was carried out as part of P2E fieldwork. Additionally, he was interviewed himself on his own experiences of facilitation for the sake of this literature review. The interview questions covered four main themes: the experience of working with boys, the program’s impact on them as facilitators, how the program impacts communities, and the impact of GuysWork on women and girls These interviews provided a glimpse into how the various elements of the key features of facilitation operate in real life, as well as highlight the unique challenges faced by facilitators of healthy masculinity programming when it comes to finding the right facilitators, training and supporting them.
Moe explains that GuysWork and its approach to tackling toxic masculinity amongst boys and young men is shaped by the healthcare framework that spurred its creation, in which boys were unwilling to use health services provided in school With a focus on improving their health, GuysWork came about to disrupt the understanding of masculinity that prevented boys from seeking help and the low health care utilization Thus, reflecting a core tenant of the program, and healthy masculinity programming in general, that the relationship between health and masculinity is bridged by getting boys and young men to seek support and solace in community. Furthermore, by showcasing the importance of reaching out to others for help, the program strengthens the interpersonal skills of these boys by helping them become more sensitive (social emotional learning), communicate better, and develop the level of empathy and care that improves the health of the broader community, especially women and girls From the program’s strengths we see the mandate of the facilitator is beyond the individual boy’s health but also the community, and this is impactful because as one facilitator explains “high tides float all boats”- meaning everyone benefits from healthier men.
Despite the individual and communal benefits behind these programs and how they can do a lot of good, facilitating such programs come with a unique set of challenges.
Firstly, often due to the ways in which men’s mental health can be perceived, young Indigenous boys and their challenges are often under focused, as seen in the case of the Indigenous Boys Matter Too program in Alberta. This bias against creating a space for boys and men to reckon with the constraints of toxic masculinity and talk to one another is also one of the biggest challenges GuysWork facilitators noted, “I’ve never had a challenge engaging boys with discussions on masculinity, the issues is gatekeeping faced by schools, administrators and general government bureaucracy that as: why should we give you the space and access and resources” (Morris Green, 2024).
Facilitator Cameron Debaie noted that even within schools, some teachers do not get the objective of GuysWork facilitation and instead view the time that the students are away from class as a form of reward- further undermining boys and men spaces. The bias against boys’ spaces seems to be both a social and institutional roadblock for
While the GuysWork facilitators shared positive instances in which the boys often realized the split between who they are in the program and who they are outside and aimed to positively bridge this gap, the opposite can also sadly occur How are these programs equipped to also handle participants who during the process of tackling their toxic masculinity hurt women? Ultimately both the question of facilitators that have harmed and participants that are harming, raises the question of what is the goal of exposing boys and men to the knowledge to potentially reckon with their toxic masculinity if it doesn’t substantively lead to positive changes for the community, especially in regard to gender-based violence? Afterall while the boys and men’s individual health does benefit from tackling toxic masculinities, Indigenous communities often struggle with generational trauma from cyclical abuses- thus individual healing not only cannot be prioritized over communal healing but individual healing is important insofar as it helps the community. During the interview with Moe Green form GuysWork he mentioned that currently the program is working towards more analysis and data collection on how the young girls at schools may or may not have noticed a difference in their male peer’s behaviour post their participation in the healthy masculinity program
At the same time, it is important to remember that Indigenous communities are individually unique, and thus even the discussion of gender roles and their definitions of “masculinity” are not uniform Thus, being wary of Pan-Indigenizing is important when discussing how healthy masculinity programming occurs and is facilitated- the topics should be culturally relevant to the Indigenous community An urban Indigenous community with less access to place-based learning will have a unique relationship to cultural display of masculinity given their context compared to a rural Indigenous community (Kearney, 2022). Equally it is important to consider the politics of geography and where healthy masculinity programs with Indigenous boys and men exist. It is important to remember that while in the literature review we made a conscious effort to include a program in every province and territory, some provinces and territories have many more programs than others, with some of these programs receiving more support than others.
The work of facilitation needed for building and supporting healthy masculinities within Indigenous communities is one rooted in anti-oppressive methodology.
I think it changed the way I think about being a researcher, sometimes when you are doing research you want to show that you are intelligent and really good at what you do, but for me it was kind of more about relationship building. – Zachary Mandamin D4C November 2024 [2]
Cree scholar Shawn Wilson once said, “nothing could be without being in relationship, without its context Our systems of knowledge are built by, around, and for these relationships” Facilitation, especially with marginalized communities, is a study in relationship, as the co-production and sharing of knowledge designed to enact change and uplift communities necessitates understanding themandthemunderstandingyou.
To understand the reality in which Indigenous boys and men navigate, facilitators must build relationships with them as the narratives that exist around these communities is not a complete reflection of their realities- rather it is the relationships they have or do not have to certain things and certain people that makes their reality, which is what Shawn Wilson means when they say “reality is the process of relationships”. Indigenous communities have a contentious relationship with researchers primarily due to the extractivist process of conventional research, in which “relationship” with communities are both hierarchical -researcher vs researched / facilitator vs participant- and temporal - they are not continued and sustained, instead last as long as the researcher needs the community (Potts & Brown, 2015, pp 8–9) This dynamic often prioritizes the objectives,plan,anddesiresofoutsidersoverthecommunity,andindoingsothesovereigntyofthe community is limited- they cannot shape nor change the research / program. Indigenous scholar Audra Simpson-Mohawk challenges researchers, facilitators, program organizers to pull away from the conventional didactic model of interacting with Indigenous communities and rather position ethnographic refusal. Ethnographic refusal places authority over the project into the community’s hands. Where researcher and researched communities place limit on what knowledge is shared and created as the participants redirect the research process where they want/need it to be to achieve the outcomes they desire As a facilitator of community-led participatory programming embodying the tenants of such practice asks one to center and thereby continuously re-imagine how your program can be reformed and look different when the desires of the community shape your methods and thinking Respecting the sovereignty of participants and their contributions is not solely in the act of considering spoken contributions, as ethnographic refusal is not always spoken outloud,thereisalsotheagencyofnon-participation.
[2] All
For youth especially, “choosing non-participation can be a way to exercise power” (Burkholder et al., 2022, p. 283), thus facilitators must be attuned to the silences of participants as much as their words, as these are also expressions of participants exerting their influence over a program and provide an opportunity to address and consider them in the project Ultimately sovereignty of participants and ethnographic refusal both say the same thing, respecting the community you are working with, recognizing them as vital, building a relationship with them; “no research without relationships” (Potts & Brown, 2015, p. 9). Without viewing participants as integral to the project, more so than you the facilitator, you cannot build relationships with marginalized communities Afterall you are not doing that work for you but for them
The more that I said, the more I was heard, and the more I was heard it made me want to speak louder and louder – so that’s when my voice became so much stronger ” – Hannah Battiste D4C November 2024
Facilitating with youth can be tricky due to how some perceive the relationship between age and wisdom, in which older = wiser and younger = naïve This bias deeply entrenches ageism and biases who we perceive we can or cannot learn from, and systematically underestimates young people and the value of their experiences and voice. In her seminal work Talking Back, Bell Hooks illustrates her plight as a little black girl growing up without a space to speak and be heard, through her recollection and analysis, she touches upon a practice of silencing that delegitimizes speech and opinions from the marginalized, especially young people Illustrating the depth of this unfairness, hooks remarks that what is withheld in the prohibition of young people from “talking back” and sharing their opinions is the alienation of dialogue, in which dialogue is “the sharing of speech and recognition, and the satisfaction received from talking to one another” (hooks, 2014, p 6) A lack of dialogue entrenches hierarchy that places the youth and facilitator in an unequal relationship, one that not only fails to adhere to the participatory nature of such programs, but also prevents young people from feeling comfortable to speak. As hooks, explains it is “the fear of exposure, the fear that one’s deepest emotions and innermost thoughts will be dismissed as mere nonsense is the barrier that pushes into secrecy or silence” (hooks, 2014, p 7) A facilitator that aims to center the sovereignty of research participants, especially in youth programs, must center dialogue in its pedagogy As dialogue, one that provides participants a space to speak and recognizes and affirms their value and experiences, counters the ageist bias youth frequently experience due to their age (Adams et al., 2023, p. 348)
Furthermore, by centering dialogue and listening to youth voices, facilitators enable youth to inform the program’s practice and be active participants in building and exploring healthy masculinity in ways they understand and can relate with Providing boys and men the platform to engage with themselves and others in renegotiating their relationship with toxic masculinity, opens new understandings of positive manhood and the kind of man they can/want to be- this is a desire-driven, anti-oppressive framework to facilitation that is rooted in community care. Dialogue for a facilitator not only breaks barriers of traditional knowledge producing and sharing, but by talking, listening, and recognizing the community (in this case young people) needs, new ideas are fostered Highlighting how the practice of “moving from silence into speech is a gesture of defiance that heals, makes new life and new growth possible” (hooks).
with this program I get to create my own work and express what I think is important at the same time” – Haily May Ussak Batiste D4C November 2024
Dialogue is a two-way street, that asks us not simply to listen to others but understand how our experiences influence our interpretation of and reaction to what is being said- in which what was said and what we understood are not always congruent Thus, all parties involved in dialogue and social relationships more broadly, are actively engaged in “making sense of their own and others’ actions” (Whitaker & Atkinson, 2019, p. 2) through our unique lens. In facilitation, this nature of dialogue– the importance of our perspective in understanding others- means that one’s context and biases inform the work of facilitation and the act of listening to and interacting with communities Facilitators for healthy masculinity programs with young Indigenous boys and men are often men, however, it does not mean there are no female or female identifying facilitators. Their experiences of encountering, discussing, and dismantling toxic masculinity during their facilitation of healthy masculinity programming often contends with their experiences of being women, and the various ways they have been marginalized under the patriarchy- resulting in them being acutely reflective of their positionality (Views from the Mirror: Reflections on Being a Female Facilitator in a Men’s Behaviour Change Program, 2020). Scholars Paul Atkinson and Emilie Whitaker introduce the concept of positional reflexivity to explain how parts of one’s identity “are all implicated in the research process” (2019, p 9) Race, culture, socio-economic background, to name a few, are aspects of oneself that inform a facilitator’s positionality and are reasons, as a facilitator, to be cognizant of how they guide one’s behaviour, curb or exacerbate one’s tendency to judge, and inform navigating dialogue and relationship with participants.
Dialogue requires us to listen attentively and curiously, not listen to respond or demonstrate one’s expertise This is important because as we speak to others, they may say things that, due to our positionalities, can be difficult to hear or understand Intentional reflection becomes integral to foster the kind of listening in facilitators that can tolerate the discomfort. Reflexivity is an intentional practice of reflection and recognition of how facilitator identity operates on several aspects of healthy masculinity programming -program execution, methods, theories, distribution, and outcomes- it (reflexivity) isn’t constrained, but rather a continuous process which facilitators must be continuously checking their bias and its influence on the program. Reflexivity presents a uniqueopportunityforfacilitatorspersonalgrowthandexperience-inthecaseofmalefacilitators the discussion with boys and men provides an opportunity for them to reflect on their own understandingsofwhatitmeanstobeaman
Reflexivity is thus dialogic and not linear, as some scholars note, “the gaze of participant observation passes in two directions, in the mutual interrogation of the ethnographer and their hosts” (Whitaker & Atkinson, 2019, p 9) The back and forth of interactions means, that as our context and biases influence our understanding of others, the same happens to us- participants will provide new context and introduce new biases that shape facilitators future actions and programming.
Before we didn’t have anything for the youth in our community, no youth building or anything like that, I wanted that for us, I wanted a youth space where people could go. So we made ACCESS in Eskasoni, so there’s clinicians there and there’s a café, there’s programs there, there’s a library there, there’s stuff that goes on there now. – Hannah Battiste D4C November 2024
In their book ‘Facilitating Community Research for Social Change’Burkholder, Aladejebi, and Schwab Cartas (2021) raise the point of ethically important moments to highlight the everyday realities of research, the important considerations that are embedded into the act of doing research that researchers repeatedly and continuously navigate at every stage of the project; ethically important moments “acknowledge that even the most ordinary practices of facilitation call for deliberation” (P 150) Space (physical and metaphorical) is easy to miss because of its subtleties, it is all around us and can be more so felt than seen, yet its importance and the considerations facilitators make about space, especially in regard to marginalized communities such as Indigenous boys and men, is ethically important.
A safe space isn’t created once, it is created and sustained through the subtle and seemingly innocuous moments of group interaction and space design. Indigenous traditions emphasize the importance of place-based understanding, as one’s connection to the community and culture are linked to the land and place inhabited – Indigenous Scholar Patricia McGuire explains that “ knowing who I am and where I came from gives me a solid foundation in my life…this is the base thatnurtures,heals,andisnourishingme”(Liebenbergetal.,2019,p.2).Facilitatorsareuniquely placed to shape the physical space where programming is held, from decoration, seating arrangements, accommodating accessibility needs, and considering the overall physical welfare and comfort of the participants This also means selecting locations that feel comfortable and familiar but are also accessible for the participants Facilitators should steer away from having programming in places that requires participants to come to them but rather should prioritize going to the communities (schools, community centers, libraries, etc.)– “meeting the men where theyare”(Wellsetal.,2024,p.300).
Healthy masculinity programming with young Indigenous boys and men must be culturally representative, which means the physical space must be a cite for healing and nurturing of their Indigeneity, demonstrate alternate and positive representations of masculinity, and make space for the unique ways the boys discover themselves (through movement, discussion, and artistic expression) Unlike the physical, the metaphorical nature of space is not uniquely in the hands of the facilitators, rather it is a culmination of the interactions and relationships that take place within the space Topics raised during healthy masculinity programming with Indigenous boys and young men are vast and range in seriousness, however themes of physical and substance abuse, mental health issues, illness and family trauma do come up Yet divulging such personal triumph and tribulations is not possible just anywhere, it is dependent on the space, more specifically the safety of a space. Scholar John Palfrey notes that safe spaces for youth enable them to “feel they can be themselves and retreat from their public-facing persona”, and in doing so can “express themselves in a manner that feels materially different safer than in the classroom orinthetownsquare/public”(Trowell,2024,p.6).Safespacesareco-createdbybothfacilitator and participants through observing dialogue, identifying tensions, and maintaining respect by not attacking nor ridiculing other’s opinions- in other words, displaying “a level of awareness of the groupprocessesisthefoundationonwhichthefacilitatorisabletocreateanambienceofsafety and trust” (Dimitrakopoulou & Theodorou, 2022, p 5) Facilitators must also reaffirm and cultivate a sense of shared ownership of the program’s space and mood in the participants, ensuring that the boys themselves understand that central to the discursive space for healthy masculinity programming is the dual nature of feeling uncomfortable enough to grow away from toxicrepresentationstowardspositiveonesbutalsofeelingsafetoshowone’strueself.
I don’t like singing for others, but when I sang for the youth, I was being brave for them and then I remember at the book launch, the youth were singing songs and dancing, so I felt they were more comfortable to do that around me.”
– Zachary Mandamin D4C November 2024
Safety is a key feature in the relationships between facilitators and participants especially in tackling internalized toxic masculinity through discussing sensitive topics. To feel safe enough to divulge personal triumphs and tribulations provides the opportunity for the relationships built in these programs to grow in unique, deeply personal, and life-changing ways- such as moving into the realm of mentorship and brotherhood The International Association of Facilitators remark that facilitators “fill an impartial role in helping groups become more effective” (What Do Facilitators Do?), however in this case, impartiality is ineffective for the creation of safety Impartiality denotes a separation of oneself from the work- to not get involved to see things “objectively”- yet vulnerability within limits allows for the facilitator to be involved, and is the foundation for the emotional connection necessary for all parties to talk about their personal experiences. What it means for a young Indigenous boy to feel safe to be vulnerable and counter the “masculine” expectation of silence, is an awareness that the person on the other side cares, canunderstandthemandevenrelate.Beingthatpersonfortheseyoungboysrequiresapersonal investment, and one such way facilitators demonstrate this is through the act of self-disclosure, in which individuals intentionally reveal personal information about themselves Self-disclosure is “a powerful tool for developing trust and intimacy in a relationship” (Dutton et al, 2019, p 944), and in the act of mutual vulnerability, both facilitators and participants create safety in the program The program becomes the safe space mentioned above , where the intimacy provides the opportunity for all parties, self-reflection, exploration, and showcasing unique sides of oneself. Furthermore, the trust necessary for safety and developed by self-disclosure ensures all parties have an interest in confidentiality- what is said in the program stays in the program. Confidentiality in male spaces often has a very precarious history due to how the silence of men and the “bro code” can be central to toxic masculinity and gender-based violence (Keith, 2020, p. 89)/ In healthy masculinity programming confidentiality must also be transformed The existence of confidentiality does not translate to silence within the circle and letting oppressive language go unchecked, rather the space is safe for ideas to exist and be contested by participants This dynamichighlightstoboysandyoungmenhowtospeaktooneanotherwhentheyhaveopposing viewpoints, and the importance of “checking” one another within their relationships of brotherhood, and . thereby not allowing the “bro-code” or a patriarchal understanding of confidentialitytoleadtotheirsilence.Teachingboysandyoungmentheimportanceofholding
eachotheraccountablewithinbrotherhoodisalsovitaltomaintainasafespacewithintheprogram. Safety means embracing and considering the differences and diversity of each participant and their relationship to “masculinity”. For queer Indigenous young boys and men this safety is paramount. Thesafetyofthesegroupsnecessitatesanintentionalprocessofengagementinthegroupsetting, what some facilitators enact through “conversations about rights and boundaries and creating a vision of what participants want the space to feel like” (Claussen, 2019, p. 121). In the discussion of brotherhood and safety, it is important to understand the unique ways that boys and young men who do not “fit into” a conventional narrative of boy/man can feel unsafe in spaces defined by a discussion of “masculinity” These issues of safety are areas that are critical to gender transformative approaches, but ones that have not been fully addressed in the literature on gender transformation
· Aim to control the direction of conversation- either by rushing through topics and not providing time for meaningful exploration or by shoehorning conversations into where you as a facilitator are expecting it to go and not where participants want it to go
· Be quick to judge the opinions, experience, and breadth of knowledge of participants due to their backgrounds or age- being unwilling to learn from participants and thereby enforcing a hierarchal learning space that is not shared
· Ignore body language and mood shifts, as this can lead to undervaluing the importance and agency of non-participating participants.
Limit relationships to simply the program space and be hesitant to reach out to and be receptive of interactions outside the boundaries of the program
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