51±¾É«

Dr. Ruth Green is an Associate Professor in the School of Social Work at York University. Ruth uses She/her pronouns. She is an activist turned accidental academic. Green identifies as an urban Indigequeer woman. She is a citizen of the Haudenosaunee Confederacy. She is from the Kanien’keha:ka Nation and is a member of the Turtle Clan.

She was born a Canadian but was 1/2 disenfranchised when she was 10 years old. By the time she was 34.5 years old she was completely disenfranchised. She acknowledges the privileges she gets in a world of identity politics to be governed by legislation that is 100 years older than she is! She also acknowledges her paternal Celtic heritage. Green likes to think about Indigenous education and social issues that impact Indigenous communities.

Ruth is currently the Undergraduate Program Director for the School of Social Work and Special Advisor to the Dean of Liberal Arts and Professional Studies on Indigenous Issues. She has a PhD from OISE in Adult Education and Community Development, an MSW and a BSW from X University now known as Toronto Metropolitan University.

Katie McLellan is a Mohawk-Metis Woman and grew up between Windsor and Barrie, Ontario. Her ancestors made their journey from Kahnasatake many years ago to what is now known as Penetanguishene, her family has remained in the area for generations. Katie gratefully acknowledges the contribution her Syrian and Scottish ancestors have made to her identity. She is a graduate of the MSW Indigenous Field of Study Program and has called Kitchener-Waterloo home for nearly three years. Katie honours the spirit of her Matriarch, Wendy, in the work she does every day with the Centre, 51±¾É« and her community. She feels privileged to be on this journey with the Centre for Indigegogy and learn from all the incredible minds that cultivate knowledge at the Centre.

‘You have found your place, and that is with your community.’ -Wendy”

Carrie Tabobondung is a helper with well over 30 years in the child welfare sector. She has worked on the frontline to leadership in administrative roles over the years. She comes from a close-knit family where her grandmother was the matriarch of the family and Chief of the community for 28 years. Carrie draws much of her strength from her mentors: grandmother and parents, aunties and uncles. Carrie is a mother to two boys, Myles and Skye.

Carrie has been committed to rebuilding our families and communities and repairing the damaging colonial experience of Indigenous people.

Ben Carniol is professor emeritus at Ryerson University, where he served as a professor in the School of Social Work for two decades and, more recently, as program coordinator to implement agreements between First Nations Technical Institute (FNTI) and Ryerson University that deliver off-campus Indigenous-based social work education to Indigenous students. He is the acclaimed author of the first six editions of Case Critical: Social Services and Social Justice in Canada. The 7th edition of the popular textbook Case Critical is an example of mutual respect in Indigenous - settler relationships.

Jessica Hutchison (she/her) is a white settler, abolition feminist, and activist-scholar who is deeply committed to dismantling racist and colonial systems that perpetuate harm and violence. She is currently a new professor in Social Work at 51±¾É« whose work is informed by her long-standing prisoners’ rights advocacy, and solidarity with those most impacted by systems of oppression and domination. Jessica teaches in social work and critical criminology; is a Research Associate with the Centre for Indigegogy; and an active member of a grassroots collective in Waterloo Region advocating for the redistribution of police funding towards community-based and equity-centred initiatives.

Jessica was awarded her PhD on August 10th, 2023 and nominated for the award for excellence.

Laura Mastronardi is a settler Canadian of Italian and Dutch ancestry. She joined the Wilfrid 51±¾É« Faculty of Social Work in 2006. Laura brings to her educational practice a social work background in child welfare, mental health and community development.

She has had the honour of working and learning in relationship with First Nations, Metis and Inuit peoples over the past forty years in communities throughout northwestern, central and southern Ontario, and in Nunavik, the arctic region of Quebec. She strives to be a strong ally of Indigenous peoples and is dedicated to decolonizing Indigenous-settler relations through her social work practice, research and teaching.  

Kathy Absolon is an Anishinaabe kwe from Flying Post First Nation. Her academic journey has been a pathway of unlearning, healing, re-learning and finding who she is as an Indigenous woman and her place in the academy. Kathy's Anishinaabe name is Minogiizhigo kwe which translates to mean Shining Day Woman, the one who brings goodness and beauty to the day. ​

In 2008, she received her PhD from the Ontario Institute for Studies in Education at the University of Toronto. "Kaandossiwn, this is how we come to know: Indigenous research methodologies in the academy" was her dissertation title with a focus on Indigenous research. Since then Kathy has been teaching Indigenous re-search methodologies and asserting Indigenous ways of coming into knowledge. The Decolonizing Journeys project is in partnerships with a digital story lab and educators who have completed the Decolonizing education certificate, herself included. For Kathy, education has been a process of building dual knowledge bundles: one as an Anishinaabe kwe and her teachings and the other is a critical knowledge bundle fuelled by mainstream education. Kathy carries dual knowledge bundles that are informed by the land, spirit, decolonizing, indigenizing and anti-colonialism. 

In 2007 she came to the Indigenous Field of Study in the Faculty of Social Work (now Indigenous Field of Study) at 51±¾É« with a blending of teaching, practice, and community work. Since she has been at 51±¾É«, Kathy has taught in the Indigenous Field of Study Indigenous re-search, wholistic healing practices, culture camp, kinship and community, and Traditional Indigenous knowledge in wholistic practices. She has provided ongoing leadership to the Program during her tenure. In Kathy's role as Director of the Centre for Indigegogy, she focuses on generating decolonial, Indigenous centred and wholistic training for ongoing professional training for educators and practitioners across an array of settings.

Dr. Ruth Green is an Associate Professor in the School of Social Work at York University. Ruth uses She/her pronouns. She is an activist turned accidental academic. Green identifies as an urban Indigequeer woman. She is a citizen of the Haudenosaunee Confederacy. She is from the Kanien’keha:ka Nation and is a member of the Turtle Clan.

She was born a Canadian but was 1/2 disenfranchised when she was 10 years old. By the time she was 34.5 years old she was completely disenfranchised. She acknowledges the privileges she gets in a world of identity politics to be governed by legislation that is 100 years older than she is! She also acknowledges her paternal Celtic heritage. Green likes to think about Indigenous education and social issues that impact Indigenous communities.

Ruth is currently the Undergraduate Program Director for the School of Social Work and Special Advisor to the Dean of Liberal Arts and Professional Studies on Indigenous Issues. She has a PhD from OISE in Adult Education and Community Development, an MSW and a BSW from X University now known as Toronto Metropolitan University.

Carrie Tabobondung is a helper with well over 30 years in the child welfare sector. She has worked on the frontline to leadership in administrative roles over the years. She comes from a close-knit family where her grandmother was the matriarch of the family and Chief of the community for 28 years. Carrie draws much of her strength from her mentors: grandmother and parents, aunties and uncles. Carrie is a mother to two boys, Myles and Skye.

Carrie has been committed to rebuilding our families and communities and repairing the damaging colonial experience of Indigenous people.

Giselle Dias is a queer, disabled Métis activist and educator. Her matrilineal ancestors are from the Red River (Hodgson and Fidler) and her patrilineal ancestors are South Asian and French. Giselle has worked in the field of prisoners’ rights, penal abolition, and transformative justice for almost 30 years. She is currently a faculty member with the Indigenous Field of Study, at 51±¾É« in the Faculty of Social Work 

Giselle was awarded her PhD on June 6th, 2024 and nominated for a President's Gold Medal Award.

Vivian is an international speaker, and an oral Indigenous Historian who focused on the Indigenous Residential School era. She continues to discuss these hard topics to create an understanding of aspects of past, present and future and to share her insights of the Indian Residential Schools; as well as the intergenerational impact and effects.

Vivian engages the audience in a meaningful way by sharing her painful lived experiences as a young child, while in the schools. Each time Vivian shares her story, she is known to speak her truth, and while doing so, she emanates the power of resiliency, strenth and bravery. 

She continues her life journey, determined to breath the negative legacy of Indian Residential Schools for her family: her three children, her five grandchildren and for the many generations to come. 

Despite past hardships and heartaches, Vivian strives for the future with a positive outlook. 

Aanii, Boozhoo, Koolamolsi, My spirit name is Wabusk Skweow Kahetapit Neegn Nipeek Ohscheh - which means “Polar Bear Woman/White Bear Woman Who is Looking Ahead from the Water”. I am Lenaapeew/Anishinaabe kwe. The Nation I come from is Elunaapeewii Lahkeewiit First Nations, known as Delaware Nation of the Thames. This is the First Nation my father is from and where I grew up for 16 years. In this Mino Bimaadiziwin, it is the matriarchal system of my mother, my grandmother, and my great-great grandmother of the Makwa Dodem; Bear Clan system that I am. These women are the inter-generational wisdom waters I come from. Not only do I carry within my blood memory of Leni- Lenape Nation. I am the descendant of Ojibway, Odawa, and Algonquin Nation, which comes from the territory of the Georgian shore of Neyaashiinigmiing First Nation territory, and from White Fish Lake First Nation, known today as Atekameksheng Anishnabek First Nation.

In my RedPath of 22 years of sobriety, like many Indigenous First Peoples across Turtle Island, my healing journey was all about re-storying/ re-learning from the impact of colonization, assimilation, and oppression. The Residential school system, Indian Day School and other colonized structures within the Education system all played a part of the attempt to dismember my Indigenous Identity. My involvement with Sex Trade and Human Traffficking in my Waundering/Wondering life stage, as I continued my ongoing alcoholism, drug addictions, homelessness, and domestic violent relationships. It was those Indigenous Elders, Grandmothers and keepers of the ceremonies that suppported me, encouraged me, and taught me how to gain back my lost identity, culture and language. In my planning and planting stage of life for over 15 years I travelled and assisted some of those Indigenous
Elders and Wise Indigenous Grandmothers by helping with the medicines and ceremonial preparations. I assisted and helped as I learned other different indigenous healing methods to aid in the impact of historical traumas.

I travel to different Indigenous communities within Southern Ontario,
Northern Ontario, Northern Quebec, and New Mexico. And, help with nearby First Nations communities close to London, and Windsor Ontario. Other roles and responsibilities an Oshkaabewis kwe and , Ogichidaa kwe, my profile consistsa of working and helping various Indigenous organizations, on and off-reserve. I was as an Intake/Assessment Worker, Traditional family counselor, a NNADAP/Drug and Alcohol worker, Cultural Coordinator/developer within a Native Child and Family organization, and I even had the opportunity to work in Corrections Service Canada in the
Brantford Jail and Super Jail in Milton, Ontario with our Native Brotherhood. In the city of London, I was a Drug and Alcohol Coordinator at a Friendship Centre, and today, contracted as a Wholistic researcher as a Ceremony and Transition Coordinator for Ontario Federations of Indigenous Friendship Centres. And, within the City of London’s culture services, I sit with a circle as we organize with the London Arts Council different art, sharing circles, educating about the Truth and Recouncilliation.

Due to the acts of discrimination and marginalization against Indigneous women, in my healing journey, I fought back. I started my educational journey to obtain my Bachelor of Social Work. through FNTI/Toronto Metropolitan University. In 2020, I received my Masters of Social Work-Indigenous field of Study at Wilfrid 51±¾É«. Today, I continue to do contract work implementing Indigenous research theories, practices and aid in building relationships. As a educator, I continue to teach at the Anishnaabek Education Institute within the Social Service Worker Program, Native Traditional Healing Methods to future Indigenous Community Oshkaabewis/Helpers. Now that I am in my grandmother stage of life, As a Nokimis (Grandmother), I continue to walk, teach and share the teachings my Elders and Grandmothers taught me in my own private practice. I am registered as a Mental Health Provider. For non-insured Health benefits and carry in my bundle RedPath- Living without Violence, RedPath- Addictions and RedPath- Child and Youth certified facilitator training.
My self care is all about Ceremony of Life and ongoing healing. At times, I too need to sit on the land, by the water, and be by that fire. It is with
the spirit of my Sacred Knowledge Bundle, that continues carries me and guides me to share, guide and teach all about this Good Life, this Mino Bimaadiziwin. All Our Relations

Aanii, Boozhoo, Koolamolsi, My spirit name is Wabusk Skweow Kahetapit Neegn Nipeek Ohscheh - which means “Polar Bear Woman/White Bear Woman Who is Looking Ahead from the Water”. I am Lenaapeew/Anishinaabe kwe. The Nation I come from is Elunaapeewii Lahkeewiit First Nations, known as Delaware Nation of the Thames. This is the First Nation my father is from and where I grew up for 16 years. In this Mino Bimaadiziwin, it is the matriarchal system of my mother, my grandmother, and my great-great grandmother of the Makwa Dodem; Bear Clan system that I am. These women are the inter-generational wisdom waters I come from. Not only do I carry within my blood memory of Leni- Lenape Nation. I am the descendant of Ojibway, Odawa, and Algonquin Nation, which comes from the territory of the Georgian shore of Neyaashiinigmiing First Nation territory, and from White Fish Lake First Nation, known today as Atekameksheng Anishnabek First Nation.

In my RedPath of 22 years of sobriety, like many Indigenous First Peoples across Turtle Island, my healing journey was all about re-storying/ re-learning from the impact of colonization, assimilation, and oppression. The Residential school system, Indian Day School and other colonized structures within the Education system all played a part of the attempt to dismember my Indigenous Identity. My involvement with Sex Trade and Human Traffficking in my Waundering/Wondering life stage, as I continued my ongoing alcoholism, drug addictions, homelessness, and domestic violent relationships. It was those Indigenous Elders, Grandmothers and keepers of the ceremonies that suppported me, encouraged me, and taught me how to gain back my lost identity, culture and language. In my planning and planting stage of life for over 15 years I travelled and assisted some of those Indigenous
Elders and Wise Indigenous Grandmothers by helping with the medicines and ceremonial preparations. I assisted and helped as I learned other different indigenous healing methods to aid in the impact of historical traumas.

I travel to different Indigenous communities within Southern Ontario,
Northern Ontario, Northern Quebec, and New Mexico. And, help with nearby First Nations communities close to London, and Windsor Ontario. Other roles and responsibilities an Oshkaabewis kwe and , Ogichidaa kwe, my profile consistsa of working and helping various Indigenous organizations, on and off-reserve. I was as an Intake/Assessment Worker, Traditional family counselor, a NNADAP/Drug and Alcohol worker, Cultural Coordinator/developer within a Native Child and Family organization, and I even had the opportunity to work in Corrections Service Canada in the
Brantford Jail and Super Jail in Milton, Ontario with our Native Brotherhood. In the city of London, I was a Drug and Alcohol Coordinator at a Friendship Centre, and today, contracted as a Wholistic researcher as a Ceremony and Transition Coordinator for Ontario Federations of Indigenous Friendship Centres. And, within the City of London’s culture services, I sit with a circle as we organize with the London Arts Council different art, sharing circles, educating about the Truth and Recouncilliation.

Due to the acts of discrimination and marginalization against Indigneous women, in my healing journey, I fought back. I started my educational journey to obtain my Bachelor of Social Work. through FNTI/Toronto Metropolitan University. In 2020, I received my Masters of Social Work-Indigenous field of Study at Wilfrid 51±¾É«. Today, I continue to do contract work implementing Indigenous research theories, practices and aid in building relationships. As a educator, I continue to teach at the Anishnaabek Education Institute within the Social Service Worker Program, Native Traditional Healing Methods to future Indigenous Community Oshkaabewis/Helpers. Now that I am in my grandmother stage of life, As a Nokimis (Grandmother), I continue to walk, teach and share the teachings my Elders and Grandmothers taught me in my own private practice. I am registered as a Mental Health Provider. For non-insured Health benefits and carry in my bundle RedPath- Living without Violence, RedPath- Addictions and RedPath- Child and Youth certified facilitator training.
My self care is all about Ceremony of Life and ongoing healing. At times, I too need to sit on the land, by the water, and be by that fire. It is with
the spirit of my Sacred Knowledge Bundle, that continues carries me and guides me to share, guide and teach all about this Good Life, this Mino Bimaadiziwin. All Our Relations

Cat Free is a former Red Seal Chef, after practicing for twenty-two years, prior to starting her HBSW program at Lakehead University. She is a graduate of the Master of Social Work, Indigenous Field of Study program at Wilfrid 51±¾É«.

In Fall of 2024, Cat will begin her PhD studies with Trent University in Indigenous Studies,  researching Indigenous Food Systems.

Kathy Absolon is an Anishinaabe kwe from Flying Post First Nation. Her academic journey has been a pathway of unlearning, healing, re-learning and finding who she is as an Indigenous woman and her place in the academy. Kathy's Anishinaabe name is Minogiizhigo kwe which translates to mean Shining Day Woman, the one who brings goodness and beauty to the day. ​

In 2008, she received her PhD from the Ontario Institute for Studies in Education at the University of Toronto. "Kaandossiwn, this is how we come to know: Indigenous research methodologies in the academy" was her dissertation title with a focus on Indigenous research. Since then Kathy has been teaching Indigenous re-search methodologies and asserting Indigenous ways of coming into knowledge. The Decolonizing Journeys project is in partnerships with a digital story lab and educators who have completed the Decolonizing education certificate, herself included. For Kathy, education has been a process of building dual knowledge bundles: one as an Anishinaabe kwe and her teachings and the other is a critical knowledge bundle fuelled by mainstream education. Kathy carries dual knowledge bundles that are informed by the land, spirit, decolonizing, indigenizing and anti-colonialism. 

In 2007 she came to the Indigenous Field of Study in the Faculty of Social Work (now Indigenous Field of Study) at 51±¾É« with a blending of teaching, practice, and community work. Since she has been at 51±¾É«, Kathy has taught in the Indigenous Field of Study Indigenous re-search, wholistic healing practices, culture camp, kinship and community, and Traditional Indigenous knowledge in wholistic practices. She has provided ongoing leadership to the Program during her tenure. In Kathy's role as Director of the Centre for Indigegogy, she focuses on generating decolonial, Indigenous centred and wholistic training for ongoing professional training for educators and practitioners across an array of settings.