What if Aboriginal social reintegration was done “in the forest”?

Around his neck, Mathis wears the shell casing the group used to kill the other original. That evening, the 19-year-old went hunting for the first time. There he learned everything: how to hold a gun, how to gut a game and, finally, respecting tradition, cleansing the soul of a dead animal with sage. “Intense” the first time, he remembers.

According to his social worker, Mathis is the most curious, even the most motivated of his peers to get to know his traditions, because he is placed in a foster family. White In his youth, young Atikamekw did not learn his language or his culture.

But since he participated in the Sokerimowin program – what does it mean strength in yourself in Atikamekw – has the impression of reconnect. Here, we are all brothers. We are like a family.

Her familythere are five other men – mostly in their twenties and thirties – with whom he lives in a hut located near forest road 25, between the community of Atikamekw Wemotaci and the town of La Tuque, in Mauricie.

It’s the La Tuque Native Friendship Center (CAALT) that takes them in through its Sokerimowin program: an area respite and rejuvenation facility for First Nations men struggling with legal issues, violence, consumption, housing or self-esteem.

At the center of the program: the way of life in the region.

On the menu: traditional teachings such as hunting, fishing, gathering medicinal plants, crafts, sharing circles and rituals.

And in general, the program aims to support a man in re-appropriating his social role and responsibility towards his partner, family and communityexplains Laurianne Petiquay, General Manager CAALT and one of the initiators of the project.

As wood therapists

This call of the forest was identified by Denis-Michel Petiquay.

Since 2017, CAALT started to host sharing circles for men dealing with problems of violence, and he was one of the participants. Men confided that they needed nature, to go to the forest, to hunt, to fish. But they didn’t have the budget to go thererecalls the one who is now a consultant for culture at the resource.

But for the implementation of resources, territory was needed. General director CAALT so he contacted Sylvain Laloche, the head of the territory located between La Tuque and Wemotac, which agreed to make available 3000 km² the country that he and his family take care of for the activities of the Sokerimowin program.

With his son Wesley, the duo became an essential reference among participants.

Wesley, it’s more of a spiritual guideaccording to his father. My (personal) journey is not as advanced as his.

But in construction, it is quite the opposite!the young man hurriedly answers, pointing to his father, who according to him has become a reference for woodworking.

With our cumulative hours (in the field of construction), we have experience, and we show our knowledge to the residentsadds Wesley Laloche, showing us the new tent they are building with the participants in preparation for the winter season.

We are in the forest a lot and we want to convey that to the person who comes here. We are like wooden therapistsadds Sylvain Laloche.

We are not talking about relapse here

Since its beginnings in April 2022, the resource has received about thirty men. Of that number, 23 were brought to justice, and 11 were received as part of the legal procedure (waiting for trial or failure to comply with the conditions of probation).

THE CAALT it also counts among its partners the Sûreté du Québec and the Directorate of Criminal Prosecutions (DPCP), who recommend potential candidates to them.

Many Indigenous men who have been sent to court have gone through treatment centers or other non-essential programs and found themselves back in the justice systemlaments Mrs. Petiquay. But for the 11 men (accepted through the court process), the program had a significant impact.

Robby Petiquay is one of them.

A criminal record at 15, a reception center until 18, and living in La Tuque since he was 19, the man who recently celebrated his 34th birthday admits: it’s city ​​type.

I didn’t know the tree good goodsays a man who grew up in the Wemotaci community.

At the age of 33, he had problems with the law again. While in prison, he asked to join the Sokerimowin program, and the judge accepted his request. The latter even lifted the ban on carrying firearms, knowing that Robby would have to hunt. That marked usLaurianne recalls.

Since French is his second language, he also mentions the language barrier in other aid centers. In AA (Alcoholics Anonymous) I had to speak in French. But what I feel doesn’t sound the same in Frenchhe said, putting his hand on his heart, specifying that most of the speakers on the site ruled Atikamekw.

Here it is ideal for men and for all Aboriginal people. It worked for me. So why not for others? asks a man who now works in construction.

Mobilization of knowledge of the elderly

Seven residents can stay in the building at the same time, and their schedule is adapted to their needs.

The beginning of the week is dedicated to meetings with stakeholders and nurses. On Wednesday, the men go to La Tuque to shower and do laundry. The team also uses this day to introduce them to help organizations in the city, such as Alcoholics Anonymous or Narcotics Anonymous. Then the rest of the week is reserved for activities.

In the year and a half since the program was established, there have been adjustments, developments and improvements. For example, at the request of the residents, an elder was hired three weeks ago for the management and cohesion of the mountain house.

The oldest, or cucumber (grandma), that’s Noella, whom everyone calls affectionately Nanny.

I’m trying to establish a routine for the guys who live hereexplains the 61-year-old lady.

It teaches them how to navigate everyday life, which boys don’t necessarily know because they often come from foster families or dysfunctional families.adds Paulette Demers, the program’s social worker, alongside her. It shows them their role and responsibilities in their traditions. We are not on the white road (of life).

A team of CAALT it is also in the process of compiling a list of elderly people who want to participate in the program so that they can pass on their knowledge to the residents. Almost ten have already accepted, says Yannick Parent, one of the clinical advisors who make sure the activities are relevant and safe.

Seniors have always had their place in the Friendship Center, where they come to hold workshops. But with the Sokerimowin program, we allow them to be on the territory, so their lessons are much more varied, like picking herbs.adds Vicky Ligne, service manager for the social inclusion component.

Develop post treatment

According to Laurianne Petiquay, this is the first program of its kind to be created in the province. Word is spreading through the network of Native Friendship Centers in Quebec to implement similar resources.

A year and a half after its implementation, the general director says that she is satisfied with the first results. Among the 13 men who left the resort between July and November this year, 57% said they reconnected with their culture and found motivation to take back control, and 43% said their stay allowed them to keep their home, or made it easier for them to stop or reduce consumption.

But Laurianne is categorical: the program is not an alternative to justice, nor a halfway house, nor an accredited treatment center. However, she does not rule out the possibility of it being so. If we take the steps to become an accredited resource, I want us to be firm.

But for the resource to be strong, the team must develop post treatmentshe agrees.

“After” still needs to be thought about and consolidated, admits clinical consultant Yannick Parent. Of course, the team carries out individual monitoring, assessment of the stay and assessment of their needs, but the number of resources available to help them when they leave is very limited, especially in the regionshe regrets it.

Out of a total of 30 participants, three returned to the program.

As for Mathis, he tries not to think too much about the post-Sokerimowin era. There is also no time limit on his stay. His departure will be on a voluntary basis, as was his admission. But with his social worker, he set goals that he intends to achieve.

In front of him, Paulette Demers agrees. The latter reflects on the progress he has made since joining the lodge a month ago. He used to be so withdrawn. But two days after his arrival, it was clear that he was in his element.

If Mathis does not know how long he will stay on the resource, one thing is certain: I will not leave until I learn at least the basics of my language and spiritual knowledge cucumberconcludes.