18 Summary of the Breath of Life

Interestingly, research has shown that the Social Sciences field have been struggling to become more interdisciplinary (Zhou et al., 2022) and that majority of these increased inclusions are generally limited to the Introduction and Discussion sections (Robinson-Garcia et al., 2022; Bishop, 2021). Interdisciplinary scholar and social worker Dr. Cindy Blackstock created the Breath of Life (BOL) theory which is a blend of First Nations ontology and physics Theory of Everything (ToE) to address the high percentage of Indigenous children in the foster care system (Blackstock, 2011).

This article will share some of the differences between the Indigenous and western perspectives that are related to the BOL theory. Western perspectives generally include thoughts, individuals, things, or ways of being that stem from counties such as Canada, United States, and Europe (Reverso Dictionary, n.d.). When it comes to First Nations ontology, it is important to note that Indigenous oral history practices encompass indigenous “knowledge, values, and practices” (Blackstock, 2009, p. 38) and are legally considered equal to the Canadian government since 1997 (Delgamuuk vs. British Columbia, 1997). The goal of this essay is to highlight the interdisciplinary contributions from Indigenous scholar, Dr. Cindy Blackstock of the Gitxsan Nation, where she used a blend of First Nations ontology and western physics Theory of Everything to build her Breath of Life theory.

Dr. Cindy Blackstock

Indigenous scholar Dr. Cindy Blackstock is a member of the Gitxsan Nation, located in northwestern British Columbia, Canada (Powell et al., 2018), who developed a new social work theory called the Breath of Life which is a mix of First Nations and the western perspectives. Traditionally, Indigenous people share their family lineage when introducing themselves. However, since this is a western academic paper, a touch of Blackstock’s academic history will be included in place of her family history. Blackstone obtained her PhD in Social Work from the University of Toronto, a Master’s in Jurisprudence from Loyola University, a Master’s in Management from McGill University, and a bachelor’s in Psychology from the University of British Columbia (Blackstock, 2018). Blackstock (2018) has extensive experience in academia, research, media, and holds 18 honorary university degrees spanning coast to coast across Canada. She moved to Ottawa to inform the federal government about the inequalities that face Indigenous children and some possible solutions, however, no meaningful changes were made (Bishop, 2021, 2:04). Now, Blackstone (2018) focuses largely on the welfare of Indigenous children as the Executive Director of the First Nations Child and Family Caring Society of Canada.

Background

Dr. Cindy Blackstock proposed the Breath of Life (BOL) theory which encompasses First Nations ontology and physics Theory of Everything. Her theory began in response to the risks and high number of Indigenous children in foster care, and this exceeds the number of Indigenous children who attended former residential schools (Blackstock, 2009a). According to Canadian 2021 census records, Indigenous children make up 53.8% of foster care children, but Indigenous children only make up 7.7% of Canadian population (Government of Canada, 2022). Therefore, Indigenous people have 46.1% more children in care than non-Indigenous people (Government, 2022). The Act Respecting First Nations, Inuit and Métis Children, Youth, and Families that came in effect in 2020 gives Indigenous Nations the right to “exercise jurisdiction over child and family services” (Government, 2022, para. 3) yet this does not stop the government from placing children in the foster system to begin with. With residential Schools, the 60s scoop, and now the foster system, there has been a repeated attack on the Indigenous family structure which has led to trauma, addictions, low or no housing, and disconnection from culture (Needham, 2022). This disconnection has been a negative issue for Indigenous children for many years and her concern for these children led to the BOL theory (Blackstock, 2009a).

Western and Indigenous perspectives hold different worldviews concerning child welfare. The western approach to child welfare care calls for basic supports while First Nation organizations incorporates a community-based approach (Blackstock, 2009a). Blackstock could see how there was a disconnect between western and Indigenous worldviews and how they played an important role of child welfare. She appreciated the indigenous worldviews she was taught as a child living off of the land and merged this with the westernized knowledge she learned in academia which inspired the breath of life theory (Bishop, 2021).

Blackstock critiques western perspective’s narrow view on individualistic knowledge and experience and lacks the structure to include looking at their multigenerational history and future (Biship, 2021). Unlike First Nations ontology, the western perspective views their ancestors as mostly wrong which is one reason why westerns privilege new things and “what is coming around the corner” (Bishop, 2021, 9:00). According to Blackstock, an individual can become an expert in their area, but a resulting consequence is that they lose the overarching context and the “compartmentalization of western knowledge, social sciences [has not] even thought about [the ToE] (Bishop, 2021, 10:34)

First Nations Ontology

This First Nations ontology shared in academia encompasses only some Indigenous beliefs and perspectives and Blackstock encourages future generations to include their own knowledge (breath) into building this theory (Bishop, 2021). According to Blackstock (2009a), the contrast between Indigenous and western perspectives cannot be interchangeable due to their differences in “dimension, scope, and value” (p. 29). Blackstock reported that nine dimensions of reality have been confirmed by western physicists and Indigenous peoples have learned to navigate and access some of these dimensions through ceremony (Bishop, 2021). This is why she needed to draw upon Indigenous and western perspectives to build her BOL theory. For example, First Nations people can access other dimensions of reality through cultural, spiritual, and/or ritualistic ceremonies (Bishop, 2021; Blackstock, 2007; Assembly of First Nations, 1993). First Nations ontology and science proposes that people are intertwined with “the universe, the natural world, and each other – across time and dimensions of reality” (Blackstock, 2009a, p. 34).  Western science is currently working on theories of “a unified theory of nature” (Blackstock, 2009a, p. 34). If relationships act respectfully, First Nations ontology emphasizes abundance in that they believe that there are enough resources for every person and that all things can thrive uninterrupted (Blackstock, 2009a). While these two theories have similarities, they are not the same and should be treated as such.

A common practice among western individuals is that they encourage to use an outsider’s framework to understand Indigenous peoples which is a highly questionable and problematic practice (Blackstock, 2007). Some people have stated that Ecology Theory is the closest suited theory to First Nations ontology, however, many like Cindy Blackstock disagree (2007, 2009b). Dr. Urie Bronfenbrenner’s original Ecology Theory highlights how an individual is centered in western ideas of systems: microsystem (family, neighbours, and work), mesosystem (family and work), ecosystem (school boards and outer neighbourhoods), and lastly, the macrosystem (boarder social culture) (Blackstock, 2009b). All these systems effect the individual (microsystem). See Figure 1 for more information. While this is currently called Bronfenbrenner’s Systems Ecological Theory. See Figure 2 for more information. which has an inclusion of a fifth system called chronosystem (environmental changes over the course of a person’s life) – the individual in both versions is focused in the center and how all of the system effect the individual and the neighbouring systems (Guy-Evans, 2020).

Similarly, in First Nations ontology, the person is centered within a multitude of layers that focuses on the social, community, and environmental factors (Blackstock, 2009b). Dissimilarly, First Nations people believe that “the child, family, community, and world are wholly affected by four interconnected dimensions of knowledge—emotional, spiritual, cognitive, and physical—informed by ancestral knowledge” (Blackstock, 2009b, p. 18) and this knowledge is continually shared with the following generations. Blackstock (2007) stated that First Nation peoples believe that space, time, and multiple dimensions of reality were extensive and interconnected, which differs from Ecological Theories.

Western Perspectives

First Nations ontology does not have the background and knowledge to support the BOL theory itself which is why Blackstock (2011) found that the ToE filled in the missing pieces. Western beliefs are vastly different from Indigenous beliefs on several viewpoints (Blackstock, 2009a; 2011). Unlike Indigenous views, westerns generally feel that their ancestors only held partial knowledge and it is up for the next generations to help fill in the gaps (Blackstock, 2009a). Interestingly, western culture is driven by want and need and the idea that there is a lack of resources for all which differs from Indigenous perspective (Blackstock, 2009a).

The Theory of Everything (ToE) is a framework that encompasses the understanding of physics, quantum mechanics, and classical physics into a unified theory that explains the laws of universe in one equation (Pang, 2015; Pultarova, 2022). Blackstock (2009b) described quantum mechanics as small and unpredictable subatomic particles that do not follow the regular pattern of normal particles. String theory is one-way researchers are trying to connect cosmological (big particles) and quantum mechanics (small particles) into one equation to describe the ToE (Blackstock, 2009b). See Figure 3 for more information. However, Einstein, Stephen Hawking, and other researchers have yet to prove the ToE (Pang, 2015; Pultarova, 2022) and like Blackstock’s BOL theory, they both depend on future generations to build upon the existing knowledge to flush it out. This paper will not delve deeply into physics but will highlight the ToE’s theory that is relevant to the BOL theory.

According to Blackstock (2009b), similarities of First Nations ontology and the ToE are that (1) both profess that there is an “interconnection” between time and space (2) both agree that there are “multidimensions” (3) both feel that the past informs the present (4) both believe that harmony between dimensions is vital, or “destruction or harm” may occur (5) both believe in a “circular creation” perspective (6) the “natural world” is how perception is attributed (7) both believe in that “chance” did not create everything (pp. 31-32). The reason why these two theories are blended is because neither one accurately describes the foundation of the BOL theory as when they are merged.

Blackstock (2009b, p. 32) also noted that there were some dissimilar features between ToE and BOL such as (1) String theory does have circular creation as large as BOL theory (2) BOL theory incorporates humans and their social interactions and intergeneration’s (3) BOL theory incorporates many forms of expression and knowledge, whereas ToE does not.

Breath of Life Theory

As states previously, the Breath of Life Theory (BOL) was born from Blackstock’s social work dealing with the unrelentingly high number of Indigenous children placed in foster care compared with non-Indigenous peoples (Blackstock 2011). According to Blackstock (2009b), Terry Cross (MSW), from the Seneca Nation, had altered Maslow’s hierarchy of needs to fit within an Indigenous medicine wheel framework and this framework is a component of the BOL theory. Indigenous people across Turtle Island hold variations of medicine wheels deep within their culture (2009b) and her BOL theory has four dimensions to it that are built on it: cognitive, physical, spiritual, and emotional (Blackstock, 2011). See Figure 4 for more information on the four dimensions. Blackstock (2009b) noticed that First Nation ontology and the ToE are united in that “all reality across time and space is interconnected” (p.31). See Figure 5 for more information on the similarities and differences between First Nations ontology and the ToE.

This multigenerational approach is the opposite of western culture which likes to individualize knowledge and promotes the newest theory that is separate but is supported by others. In my experience, an example of this is that professors frequently ask students to cite only the newest peer-reviewed articles for their assignments. Whereas Indigenous peoples gravitate towards democratizing knowledge and then adding on those who came before them (Bishop, 2021, 19:19). Additionally, the BOL theory was born out of the communal knowledge structure she learned growing up in the bush back home that focuses on multigenerations, multidimensions, and across time (Bishop, 2021).

Blackstock described string theory as series of particles and how those particles vibrate determines how “we get [someone like] you or whether you get someone like me” (Bishop, 2021, 16:25). One of Blackstock key points is that the BOL theory is interdisciplinary and while a point can be looked at individually, that “does not mean it should eclipse the interdependent existence that we all live in” (Bishop, 2021, 23:21).

Blackstock believes that western knowledge is valuable in many regards but lacks the “architecture to deal with some of the problems” that “the first nations worldview can” (Bishop, 2021, 26:18). The example she highlighted was what does it mean to be a human?  Is it capitalism and accumulating things or is it like the Mohawk perspective of having a good mind and embrace humanity (Bishop, 2021, 27:01)? This model looks at the including the human experience, across time and space, to find balance for all, and bring back well-being for all – including Indigenous children in foster care. See Figure 5 for more information on the BOL theory.

Limitations

According to Blackstock (2011), the breath of life theory requires additional verification, examination, and development of worldviews by both Indigenous and western future generations. The ToE also needs to be proven by western science. Blackstock (2011) admits that her BOL theory relies on Western and Indigenous knowledge but that it does not include all the cultural diversity between them.

Conclusion

In short, Dr. Cindy Blackstock is a distinguished scholar who has made significant contributions to the field of psychology with her Breath of Life theory that intertwines Indigenous and western perspectives. First Nations ontology view the past, the present, and the future to be mutually influencing, and the BOL theory requires one to look at each situation in a multigenerational context. The western perspective pulls in multiple physic theories that support the Theory of Everything. Together, these build the BOL theory that, when applied to Indigenous children in the foster system, can work towards making a better life for them.

References

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