Self Assessment with examples

Self Assessment Working with Aboriginal People impacted by Residential Schools 1
SKILL LEVEL DEFINITIONS
Foundational (Level1) –emerging experiencewith some knowledgeofthe subjectmatter
Operational (Level 2) –Working knowledge ofsubject matter. Able toperformall duties requiring this skill
In-depth (Level 3) –Able toperformall duties requiring this skill and has the necessary knowledge totrainothers onthejobin theFoundational/Operationalskill
Expert (Level4) –Comprehensiveknowledgeand advanced understanding as itrelates to theorganizational environment. Able totrain, lead orconsultin thesubject
matter whencalledupon
Instructions for a Developmental Self Assessment
Rating Your Own Behaviour:
Read through the following statements and decide in each case whether you: don’t do this; do this
sometimes; usually do this, or nearly always/always do this – and circle the corresponding
number.
This assessment incorporates actual behavioural statements from 4 different levels of this Competency.
The key to making this assessment truly worthwhile as a developmental tool is to make it as accurate
and honest as possible. It is not “bad” if you rate yourself lower in any behaviour – it will simply signal
an area of your knowledge/ability that requires development. By focusing on these specific “gaps” for
development, individuals are able to fine-tune the development towards higher levels of competency.
Various methods can be used to develop specific behaviours or skills, such as training, assigned reading,
acting status assignments, work experience, coaching by another individual, education, etc.
Providing Evidence to Support Your Rating:
In assessing competencies using key behaviours, an important part of the assessment is where the
individual can provide examples, in their own words, of situations where they demonstrated this
behaviour. This makes the assessment specific and allows the individual – and any supervisor, evaluator
or coach – to determine if the person being evaluated really understands and can demonstrate the
particular key behaviour.
Where you are able to, provide a short note of an example/evidence to support your
assessment. (For example: you might describe a specific incident.)
Element Definition:
Interacts with, communicates with, and provides culturally appropriate services to or works with Aboriginal (First
Nation, Métis, Inuit and Non-Status Indians) people who have been historically or vicariously impacted by residential
schooling
Skill Level I
(Foundational)
Skill Level Description
Skill Level II
(Operational)
Skill Level III
(In-depth)
Skill Level IV
(Expert)
Understands basic
knowledge of Aboriginal
history, culture, and
spirituality as well as current
and historic issues stemming
from residential schools
Applies basic knowledge of
Aboriginal history and
culture as well as current
and historic issues from
residential schools to
interactions with
individuals, agencies and
communities
Demonstrates advanced
knowledge and applied
skills in working with
individuals and groups
impacted by residential
schools as well as to those
who provide services to
them
Fosters an organizational
environment supporting
respectful interactions.
Creates effective
partnerships with Aboriginal
people and communities.
Embraces Aboriginal
methods and approaches to
service deliver
WORKS WITH ABORIGINAL PEOPLE IMPACTED BY RESIDENTIAL SCHOOLS

Key Behaviour Rating
(circle one)
My example of when I did this
Rating Key: 1 – I don’t do this 2 – I do this sometimes (less than ½ the time)
3 – I usually do this (more than ½ the time) 4 – I nearly always or always do this
1. 2
I demonstrate understanding of how one’s
own personal beliefs, biases, values, traditions
and background may affect how they interact
with others
1 2 3 4
I attended a Pow-Wow in Sioux Valley and was in the racial
minority and recognized initially I was apprehensive – this
disappeared as the day progressed and I was able to relax
and enjoy the day but later reviewed my beliefs
2.
I know the basic distinctions between the four
Aboriginal groups; Metis, First Nations, Non-
status Indians and Inuit as well as the tribes in
Manitoba
1 2 3 4
I have taken training which outlined the Manitoban Tribal
communities and the differences as proscribed in the Indian
Act
3. I have knowledge of Manitoba’s Aboriginal
history from pre-contact to the present and
can explain aspects of this to others but
recognize I still have much to learn
1 2 3 4
I have attended Aboriginal Awareness training but have
been asked questions I couldn’t answer and have developed
a network of people I can turn to for answers when I don’t
know them
4. I demonstrate respect in all interactions with
Aboriginal people by using effective and
culturally appropriate communication skills
1 2 3 4
I change my tone and cadence when speaking with older
Aboriginal people to a respectful deference and don’t
interrupt them to challenge a point but wait till they are
finished speaking to revisit the point and discuss
5. I ask, when appropriate, to determine whether
or not the Aboriginal person being
communicated with has knowledge of their
own culture and don’t assume they know their
culture or follow an Aboriginal spiritual path
1 2 3 4
When meeting with a new client, I ask them to describe
their understanding of how they fit into their family,
community, tribe and greater Aboriginal community. I also
check with them if they follow Aboriginal spirituality in a
non-judgmental fashion
6. I am aware of instances of systemic racism,
and can explain why this occurs 1 2 3 4
Manitoba Corrections had a grade 12 requirement for
Correctional officers but it was removed and replaced with
testing. We also offer sitting in a circle for competitions
instead of just across a table. I understand this is based on
historical norms in hiring practices in Canada
7. I am aware of why vicarious trauma caused by
colonization and/or residential schools has
become intergenerational in communities
1 2 3 4
As children, attendees acquired inadequate parenting skills
and subsequently passed them on in their own families.
Examples include; Inappropriate sex (Hollow Water), use of
physical punishment, lack of hugging, intolerance for crying
or showing of emotion, etc.
8. I can explain to others what the goal of
residential schools were and how they worked
towards achieving those goals in Manitoba
1 2 3 4
“to kill the Indian in the child” to “Christianize and civilize”
although founded in response to treaty obligations. I have
shared this message in conversations with family and co-
workers and discussed how it was done in MB although it
started with Aboriginal leaders recognizing the value of
talking paper
9. I can explain to others how residential schools
currently impact my agency or business 1 2 3 4
In planning service provision, I analyze the numbers of
clients impacted and align resources appropriately, doing
pre-work on emotion recognition, working on challenging
inappropriate “norms”, and include it in training new staff
10. I am aware of how those impacted by
residential schools have difficulty in emotion
management or even recognizing their
1 2 3 4
In working with those impacted, I have asked them to
identify feelings and they have difficulty recognizing facial
expressions or emotions

(circle one)
emotional phases or impacts
11.
I know many of the different local or regional
Aboriginal organizations and can refer
individuals appropriately for service. 1 2 3 4
I have a copy of “Aboriginal organizations of Manitoba” and
usually contact the organization to ask about how my client
should apply before referring them and then assist the client
as needed in the application process. I also know to contact
the MMF local for Metis/Inuit/non-status Indian clients and
the FN community band office for Status/Treaty clients
12.
I understand learning about residential schools
and their impacts is a lifelong learning journey
and seek opportunities to learn more 1 2 3 4
Although I have been fortunate enough to learn a lot
through discussions with family and those who have
attended residential schools, I still have questions I haven’t
answered and seek to learn how I can find out more
13. I am aware of the Indian Act’s historical
limitations placed on Aboriginal people
regarding education and employment and can
speak to several instances when asked
1 2 3 4
I have read the Indian Act and could see the two clauses
penalizing those who went to secondary school and that
when Aboriginal people became good farmers, there were
serious constraints placed on the sale of goods
14. I discuss with those who have had successful
dealings with community resources about how
to appropriately initiate and maintain
relationships with the community or spiritual
resources and make appropriate referrals
1 2 3 4
I meet regularly with like minded people in similar roles to
mine in other organizations and we share resource options
and how to access them
15. I provide or create opportunities for others to
participate in various traditional ceremonies to
gain traditional healing and insight
1 2 3 4
I have approached community spiritual caregivers and
asked if and how I could refer clients and co-workers
16. I provide support and encourage Aboriginal
co-workers who are dealing with personal or
workplace issues common to Aboriginal people
1 2 3 4
I discuss what is happening with Aboriginal co-workers in a
non-judgmental fashion and encourage them in an upbeat
and positive manner – understanding responses may not be
what I expect
17.
I am aware of the impacts on my clients from
the loss of an intimate understanding of their
culture and/or language including cultural grief 1 2 3 4
I have noticed some clients are very inflexible in their beliefs
and intolerant in accepting other Aboriginal perspectives but
recognize they are early in their relearning and regaining
culture/spirituality and therefore protect their knowledge
fiercely when challenged. I have also noticed clients
suffering from the loss of their culture and mourning the
loss are often stuck in the anger/depression phase of the
grief cycle with shame implications
18.
I ask the client about the residential school
they or their parents/grandparents attended
and the experiences/consequences they had
or attribute to it and adapt my interventions
appropriately
1 2 3 4
When talking with clients, I will ask what their family of
origin and upbringing was like, seeking to understand
dynamics such as hugging, involvement in life coaching, etc.
Then I ask them about residential school involvement by
their family and what the experience was like. Then we
work together on understanding how residential school
impact their life choices and look at options for the future

(circle one)
19.
When using generic forms or strategies, I
personalize them for my client based on their,
or their community’s unique perspective and
experiences
1 2 3 4
When filling in a generic casework forms, one of the
questions was about whether they were ever expelled from
school but as they attended residential school, they couldn’t
be expelled so amended it to ask if they had been strapped
or shamed in front of their classmates
20.
I seek to and learn the history of the client’s
home community interactions and issues from
Aboriginal agencies, community contacts, and
co-workers
1 2 3 4
When working with clients from urban centres, I ask if they
are chaptered out (banished) or voluntarily absent. I also
ask them which agencies are involved in their communities
(example: Is it AFM or NNADAP?)
21.
I have my client check in regularly and discuss
trauma responses brought on by media or
other interactions and discuss coping strategy
options
1 2 3 4
One of the questions I ask my client who I see regularly, is
“Now that you are more aware of residential school impacts
in your life, is there anything in the news or happened with
you recently that you recognize is a result of residential
schooling?” Then we talk about how to reconcile this in
their lives
22. When possible, I share concepts and
strategies through storytelling and check for
understanding
1 2 3 4
I share lessons like Aesop’s fables or talk about characters
in fiction and how they handled situations. When
appropriate, I will sometimes share personal stories and
coping strategies I have found success with. I am very
cautious about sharing client stories as Aboriginal
communities are very aware of each other’s experiences and
can easily identify people from the stories
23. I encourage the client not to accept negativity
but to challenge themselves when they find
they are being negative to find the positive
and to seek positive company
1 2 3 4
I encourage parents who have been hitting their children to
not feel shame when they find themselves lifting their arm
to hit, but to pause and recognize this is what they were
taught, not what they are, and they can chose to talk
instead of hit. I also encourage them to seek people who
value them and to be proud of themselves. If they are
having trouble, I will recommend they knock on the door of
an old person and offer to do something for them
24. I build healing strategies which include the
clients family and friends in the process and
provide or recommend supports for them to
heal at the same pace as the client
1 2 3 4
When organizing a healing Sweat, I encourage other family
members to attend – although usually I will still recommend
the client attend on their own on occasion to work through
issues and heal things which they don’t want to share with
family
25. I incorporate references to the seven
teachings; Bravery, Wisdom, Truth, Honesty,
Humility, Respect and Love, when explaining
processes and options for clients
1 2 3 4
In discussing decisions or actions with the client, I will ask
them to evaluate the decision using the 7 teachings. When
they discover the value of this process, I often no longer
have to remind them
26. I use the Medicine Wheel to explain and
support healing for the client 1 2 3 4
I use Medicine Wheel teachings to explain domestic violence
or how they can use the Wheel to understand what is going
on and where the focus likely needs to be to fix it
27. I plan and implement culturally appropriate
programming that meets the needs of the
organization and the clients we serve
1 2 3 4
I weave Aboriginal cultural perspective into programs and
discussions with clients and find it resonates better and/or
use culturally appropriate choices – example being the use
of scents (memory) – rather than lavender being seen as
calming(mainstream), sweetgrass used instead

(circle one)
28. I keep current on local, regional, national and
international events which impact my clients,
my organization and the Aboriginal community
and adapt accordingly
1 2 3 4
When reading about a community Chief’s embezzlement or
other negative event in the Aboriginal community, I
evaluate it for impacts on my clients or the organization and
prepare appropriately – an example being Enron or a
discussion on the 2 year election cycle, etc.
29. I work in creating and facilitating community
healing opportunities in the micro and macro 1 2 3 4
I use “Nudge theory” in fostering healing – will add
inspiration quotes on my email or encouraging phrases on
posters for the micro, for the macro, I support and advocate
for things like healing conferences, etc.
30. I act as a resource for managers and staff on
best practices in engaging and working with
Aboriginal communities, agencies and
individuals
1 2 3 4
As I gain knowledge, I find co-workers asking me questions
and I seem to know most of the answers, the ones I don’t, I
know who to ask, so I do.
31.
I teach others about the local Aboriginal
communities including; preferences in
spirituality, culture, language, supports and
resources available to clients
1 2 3 4
I have been facilitating Aboriginal Awareness for 18 years
and collude in the creation of a resource guide for the office
32. I act as intermediary in arranging participation
in traditional ceremonies for colleagues to gain
understanding and appreciation of their power
in the healing journey
1 2 3 4
I arrange staff to attend Pow-wows, Pipe ceremonies, and
other ceremonies and encourage them to attend the same
type of ceremony on different communities to see the
differences and value for their clients
33. I actively coach, mentor and/or train others in
residential school impacts and potential
mitigation strategies
1 2 3 4
I train new staff in strategies for understating residential
school impacts and help them develop strategies with
individual and group clients in programs and one-on-one
counseling
34. I create or take advantage of opportunities to
facilitate constructive dialogue and raise
awareness of Residential School issues,
challenges, and needs
1 2 3 4
I will do comparisons with other countries experiences;
Ireland, South Africa, Australia, New Zealand, etc. and
engage others in general conversations or challenge
thinking when safe and appropriate. I assist in the
organizing of conferences and training events.
35. I support, where operationally feasible, staff
participation in/with internal/external
Aboriginal organizations, Aboriginal
events/conferences and staff training on
residential schools
1 2 3 4
As part of my retirement planning, I have encouraged and
mentored staff to take on roles like leading Touchstone,
attending Pitama, and have done lunchtime training on
Aboriginal issues.
36. I foster and encourage Aboriginal people to
support and seek secondary school
opportunities and to accept those who have
1 2 3 4
I sit on the BU advisory council, ACC Aboriginal education
committee and initiated (2) $750 bursaries through IANE-
Westman to support Aboriginal Secondary school attendees
37. I foster an inclusive organizational
environment by integrating diverse Aboriginal
cultures into the workplace and the programs
and services offered
1 2 3 4
I challenge the organization to acknowledge and support
the views of Manitoba’s rich diversity of Aboriginal
perspectives rather than taking one viewpoint. Specifically
in programs such as CAP (Culturally Appropriate Program)
or when re-writing MB Corrections Aboriginal Awareness
module

(circle one)
38. I encourage organizational leadership of my
own and other organizations to learn about
Residential school impacts and mitigation
strategies
1 2 3 4
I do this through little things, like sending a document out
for feedback, or through requesting time to present at
things like the Prairie Mountain Health board of directors
meeting
39. I ensure a representative workforce reflective
of the broad diversity of Aboriginal people, and
the population served
1 2 3 4
I actively mentor Aboriginal applicants and staff and
encourage applications from all the Aboriginal tribal groups
in Manitoba. In IANE-Westman – we actively soften
workplaces and mentor/educate Aboriginal youth
40. I ensure the development of policies,
programs and services reflect Aboriginal
perspectives by including representatives from
internal/external Aboriginal
organizations/groups
1 2 3 4
In writing the position description for the Coordinator of
Aboriginal Spiritual Caregivers for MB Corrections, or the
Coordinator of Aboriginal Recruitment/Retention, I
approached the MMF, AMC, other Aboriginal staff in what
they saw as critical
41. I monitor the organization’s performance and
act to identify and remove systemic barriers 1 2 3 4
As Pitama chair, I encouraged staff to identify systemic
barriers and to bring them forward which I would then
champion resolution of. This included things like the
Aboriginal Management Development program’s attendees
getting assigned positions such as the Coordinator of
Aboriginal Recruitment and Retention
42. I review my organization’s ability to meet
Truth and Reconciliation recommendations
and support strategies to do so
1 2 3 4
In re-writing the Aboriginal Awareness training for MB
Corrections, I included 6 areas which there is the potential
for impact on TRC recommendations and encourage staff to
do what they can
43. I advocate for, and support, initiatives which
seek to increase Aboriginal employment in my
organization at all levels
1 2 3 4
As Staff Training coordinator of Brandon Correctional
Centre, I worked in partnership with ACC, MMF and DOTC
to create and run a Corrections pre-employment class. I
also mentor staff in applying for positions internally
44. I work with communities to promote and assist
them in regaining and reaffirming their cultural
identity and to take pride in their culture
1 2 3 4
As treasurer for the DOTC Gang disempowerment
committee, I was part of a group that challenged gangs
through sharing the culture with youth and explaining what
real warriors are
45. I encourage staff and clients to learn about
and support use of Traditional Medicines and
doctoring when appropriate
1 2 3 4
I have given a lot of medicines away over the years
including weekay willow bark, etc and encouraged co-
workers to attend traditional healers
46. I create and leverage opportunities to
establish meaningful partnerships with other
departments, communities and organizations
to better meet the needs of my clients
1 2 3 4
Working with DOPS, I facilitated a meeting between
stakeholders in Sandy Bay and Government of Manitoba
programs and departments (Lighthouse, Justice) which
resulted in the creation of the Sandy Bay Cadet corps.
Skill Level I – 1-13 Skill Level II – 14-26 Skill Level III – 27 - 36 Skill Level IV –37 - 46
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