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Dancing with a Ghost: Exploring Aboriginal Reality
As a Crown Attorney working with First Nations in remote northwestern Ontario, Rupert Ross learned that he was routinely misinterpreting the behaviour of Aboriginal victims, witnesses, and offenders, both in and out of court. He discovered that he regularly drew wrong conclusions when he encountered witnesses who wouldn’t make eye contact, victims who wouldn’t testify in the presence of the accused, and parents who showed great reluctance to interfere in their children’s offending behaviour. With the assistance of Aboriginal teachers, he began to see that behind such behaviour lay a complex web of coherent cultural commandments that he had never suspected, much less understood.
As his awareness of traditional Native teachings grew, he found that the areas of miscommunication extended well beyond the courtroom, causing cross-cultural misunderstanding—and ill-informed condemnation.
Dancing with a Ghost is Ross’s attempt to give some definition to the cultural gap that bedevils the relationships and distorts the communications between Native peoples and the dominant white Canadian society—and to encourage others to begin their own respectful cross-cultural explorations. As Ross discovered, traditional perspectives have a great deal to offer modern-day Canada, not only in the context of justice but also in terms of the broader concepts of peaceful social organization and personal fulfilment.
As his awareness of traditional Native teachings grew, he found that the areas of miscommunication extended well beyond the courtroom, causing cross-cultural misunderstanding—and ill-informed condemnation.
Dancing with a Ghost is Ross’s attempt to give some definition to the cultural gap that bedevils the relationships and distorts the communications between Native peoples and the dominant white Canadian society—and to encourage others to begin their own respectful cross-cultural explorations. As Ross discovered, traditional perspectives have a great deal to offer modern-day Canada, not only in the context of justice but also in terms of the broader concepts of peaceful social organization and personal fulfilment.
248 pages, Paperback
First published July 1, 1992
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Displaying 1 - 12 of 12 reviews
June 25, 2011
CANNOT RECOMMEND HIGHLY ENOUGH!!!
“I believe you understand what you think I said, but I’m not sure you realize that what you heard is not what I meant” (Ross, 2006, p. 5-6).
This is one example of the literary and conceptual two by fours which have been hammering me as I have read Mr. Ross’s writings.
Rupert Ross writes from the perspective of a Canadian of European ancestry learning to understand various aspects of Aboriginal culture and ethics over the course of his life in northern Ontario as a fishing guide and in the legal profession. His words are never presented as factual, simply as his own understanding – the words are those of the hearer, never the speaker. This point is fundamental to the thesis of this book, that we often interpret the actions of others through the lens of our own culture and values, resulting in an inevitable misinterpretation of intent and meaning. “Until we understand what particular acts mean to the other, we will continually ascribe motivations and states of mind which are well off the mark” (Ross, 2006, p. 3).
We have all sat around the dinner table with a friend or family member (or been this person) whose opinion on politics, war, sports, religion, or life in general was steadfast and immovable, refusing to acknowledge, much less give credit to, other alternatives or possibilities. This can happen at an organizational or societal level as well. As the proverb says, he who will not see is no better than he who cannot see.
Mr. Ross, in his own words, “didn’t write this book to validate Aboriginal peoples or their cultures but to share my excitement at discovering new ways to see”! (Ross, 2006, p xxvi) The new ways to see that this book assists in opening up to us are amazing. Some strike with such force as if wielded by a two-by-four – perhaps necessary in order to dislodge the build up of tradition, values, ignorance, and prejudice which can serve to block sight and limit understanding.
The challenge put forth by Rupert Ross in his writings is to learn to understand Aboriginal reality, to learn to see things differently. The pathway towards understanding can be humiliating as we are confronted time and again with ourselves as barriers to progress. Yet the risk of not doing so is great. As summarized by Mr. Ross,
as long as the governments and the agencies of this country fail to recognize that many original peoples of this country still cling to their different values and institutions, and so long as they insist that the original peoples abandon their ancestral heritage and embrace European culture, so long will penalties be unconsciously imposed upon the Natives and injustices and injuries be committed.And as long as the government and the officials of this country continue to act as if the original peoples are the only ones in need of instruction and improvement, so long will suspicion and distrust persist. But if modern Canadians of European heritage were willing to grant…that North American Indian values and institutions are substantive, and have the potential to add to the well-being of this country, then not only would Canadians of European ancestry benefit but everyone would gain. (Ross, 2006, p xi).
“I believe you understand what you think I said, but I’m not sure you realize that what you heard is not what I meant” (Ross, 2006, p. 5-6).
This is one example of the literary and conceptual two by fours which have been hammering me as I have read Mr. Ross’s writings.
Rupert Ross writes from the perspective of a Canadian of European ancestry learning to understand various aspects of Aboriginal culture and ethics over the course of his life in northern Ontario as a fishing guide and in the legal profession. His words are never presented as factual, simply as his own understanding – the words are those of the hearer, never the speaker. This point is fundamental to the thesis of this book, that we often interpret the actions of others through the lens of our own culture and values, resulting in an inevitable misinterpretation of intent and meaning. “Until we understand what particular acts mean to the other, we will continually ascribe motivations and states of mind which are well off the mark” (Ross, 2006, p. 3).
We have all sat around the dinner table with a friend or family member (or been this person) whose opinion on politics, war, sports, religion, or life in general was steadfast and immovable, refusing to acknowledge, much less give credit to, other alternatives or possibilities. This can happen at an organizational or societal level as well. As the proverb says, he who will not see is no better than he who cannot see.
Mr. Ross, in his own words, “didn’t write this book to validate Aboriginal peoples or their cultures but to share my excitement at discovering new ways to see”! (Ross, 2006, p xxvi) The new ways to see that this book assists in opening up to us are amazing. Some strike with such force as if wielded by a two-by-four – perhaps necessary in order to dislodge the build up of tradition, values, ignorance, and prejudice which can serve to block sight and limit understanding.
The challenge put forth by Rupert Ross in his writings is to learn to understand Aboriginal reality, to learn to see things differently. The pathway towards understanding can be humiliating as we are confronted time and again with ourselves as barriers to progress. Yet the risk of not doing so is great. As summarized by Mr. Ross,
as long as the governments and the agencies of this country fail to recognize that many original peoples of this country still cling to their different values and institutions, and so long as they insist that the original peoples abandon their ancestral heritage and embrace European culture, so long will penalties be unconsciously imposed upon the Natives and injustices and injuries be committed.And as long as the government and the officials of this country continue to act as if the original peoples are the only ones in need of instruction and improvement, so long will suspicion and distrust persist. But if modern Canadians of European heritage were willing to grant…that North American Indian values and institutions are substantive, and have the potential to add to the well-being of this country, then not only would Canadians of European ancestry benefit but everyone would gain. (Ross, 2006, p xi).
November 17, 2016
Rupert Ross shares the learning path he followed when confronting the justice system and treatment programs for young offenders in northern Ontario. Important lessons not only for lawyers but everybody trying to better understand the different lives in the indigenous families and communities in that part of Canada. A very educational and enriching read.
March 25, 2013
Rupert Ross is a Crown Attorney who works in remote communities in northwestern Ontario. Through discussions with people like Dr. Clare Brant, from the Wolf Clan, born at Tyendinaga on the northeastern shore of Lake Ontario, he comes to see that he and other settlers are routinely misinterpreting the behaviour of Aboriginal victims, witnesses, and offenders, both in and out of court. In this book he lays out some of his observations and things that he was told that may contribute to these misinterpretations.
I felt like I learned some things from the book, but I found the book very repetitious, and felt like he took way too long to say a few things that could have been said more simply.
I felt like I learned some things from the book, but I found the book very repetitious, and felt like he took way too long to say a few things that could have been said more simply.
February 9, 2022
It's an okay book for non-Indigenous people who are looking to get a better understanding of First Nations justice and conflict resolution, but it is very much written by a non-Indigenous person who's on the outside looking in. Some parts I found really valuable (particularly when cultural teachings are shared), other parts were kind of cringe to read. He uses a deficit-based lens and I don't think it tells the full story. I struggled to get through the last chapter due to how the author talks about First Nations peoples' relationship to alcohol. It just felt very yucky to have a non-Indigenous person talk about that kind of trauma when it's not his own. There are so many amazing books and accounts written by First Nations people, and I think if you wanted to learn more about the topics of First Nations justice/conflict resolution/trauma and get true accounts of those experiences, you should read something by a First Nations author instead.
February 20, 2019
An absolute must read for anyone curious to expand their understanding of indigenous communities in Ontario. The book may not give answers, but it certainly brings up some very good questions, and gives clues as to how we can better live side by side
October 20, 2018
This book was a revelation.
December 26, 2022
Easy to read, well written, highly recommend. Definitely need to do more research now.
4.5/5
4.5/5
April 6, 2024
Powerful lessons in this, meaningful dialogue and astute perspectives with dated language, but qiute relevant still.
August 30, 2015
1992 - Indian worldview. People are generally good - one step away from heaven. When they fall off the rails, Elders prefer to work with that person to explore how they can again do the good things the creator intended them to do. Opposite to western worldviewthat punishes people for wrongdoings. One step away from hell.
Indian culture tayght people to suppress negative feelings. Survival depended on family groups getting along. Indians will not tell another person what to do. Prefer not to interfere. People learn by doing. Mistakes are part of learning.
I wonder how it is today.
Indian culture tayght people to suppress negative feelings. Survival depended on family groups getting along. Indians will not tell another person what to do. Prefer not to interfere. People learn by doing. Mistakes are part of learning.
I wonder how it is today.
November 14, 2014
A fresh, simple yet enlightening read that really informed me more about Aboriginal culture and how it ties in to their ethical system. Much was explained in a humble manner about what we normally view as odd, or obviously guilty behaviour in the courts, and how our very perceptions are the exact opposite of what motivates these actions.
Definitely recommend if you want to learn more about Native culture, or just want to learn something new in general.
Definitely recommend if you want to learn more about Native culture, or just want to learn something new in general.
January 7, 2009
this was an education. my respect and reverence for the native people of north america was positively impacted.
June 16, 2013
Excellent!
Displaying 1 - 12 of 12 reviews