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The Senior Deputy Commissioner will develop guidelines regarding Pathways Initiatives that must be followed. The Assistant Commissioner, Correctional Operations and Programs, will ensure delivery and monitor results of correctional interventions and programs that meet the identified needs of Aboriginal offenders pursuant to section 80 of the CCRA. Pathways Initiatives will be implemented pursuant to GL 702-1 – Establishment and Operation of Pathways Initiatives. If Aboriginal offenders propose a wellness committee to pursue their cultural needs and interests, a protocol document will be submitted to the Institutional Head outlining the terms and objectives of the committee, pursuant to Annex D. If approved, the protocol document will remain valid for two years unless otherwise indicated by the Institutional Head. Aboriginal Corrections Continuum of Care model: a care model that provides specific approaches to address the needs of Aboriginal offenders. Aboriginal social history: the various circumstances that have affected the lives of most Aboriginal people. Country food: more than just a tradition for Inuit, it is the embodiment of the connection Inuit have to the land and its bounty. Cultural competence: ability of individuals and systems to respond respectfully and effectively to people of all cultures, classes, races, faiths and ethnic backgrounds in a manner that recognizes, affirms, and values the cultural differences and similarities, the worth of individuals, families and communities and protects and preserves the dignity of each.
Healing component: a component of the Correctional Plan that allows for consideration to be given to the circumstances and background of Aboriginal offenders following a healing path.
Holistic approach: considers an individual’s overall physical, mental, spiritual, and emotional well-being.
Medicine Wheel: a symbol used by the Aboriginal people of North and South America to teach that all life moves in a circle and that each person's journey to self-fulfillment lies within. Pathways initiatives: specific initiatives within institutions devoted to providing a healing and traditional environment for offenders dedicated to following an Aboriginal healing path. Residential school: a type of boarding school operated by Christian churches in collaboration with the Canadian government for First Nations, Metis and Inuit children. Smudging: the act of burning traditional medicines to pray and purify oneself or physical space. Traditional medicines: sacred, natural medicines used during ceremonies which may include sweet grass, sage, cedar or tobacco.
The Aboriginal Corrections Continuum of Care model (to be referred to as Continuum of Care), introduced in 2003, was developed in consultation with Aboriginal stakeholders working with CSC to develop new approaches to addressing Aboriginal offender needs. The Medicine Wheel, found at the centre of the Continuum of Care, reflects research findings that culture, teachings and ceremonies (core aspects of Aboriginal identity) appear critical to the healing process.
This figure represents the Aboriginal Corrections Continuum of Care model, which was developed to ensure the continuity of services for offenders from intake to federal custody through to release into the community on conditional release as well as after sentence expiration. The Aboriginal Continuum of Care model is composed of two layers which encircle a quartered circle in the middle, which is referred to as a Medicine Wheel.
The outermost layer begins at the center left part of the model and goes in a clockwise direction and finishes at the center bottom with an arrow pointing to the left.
The inside top left of this layer is labelled “Corporate” and represents activities that occur at the corporate level, which contribute to the transitional support of offenders and reduction in recidivism. The inside top right of this outermost layer is labelled “Institution” and represents activities occurring at the institutional level.
Between the outermost layer and Medicine Wheel that shows the continuum’s four core principles of care is a concentric circle, which is labelled “Community”.
At the centre of the Aboriginal Corrections Continuum of Care model is the quartered circle briefly discussed earlier in this description, which is referred to as a Medicine Wheel. The Medicine Wheel, found at the centre of the Continuum of Care, reflects research findings that culture, teachings and ceremonies, which are core aspects of Aboriginal identity, appear critical to the healing process. The Medicine Wheel represents the cycle of life from conception to return to the Spirit World and is a reminder that correctional interventions developed and implemented for Aboriginal offenders must take into consideration the past, present and future direction of Aboriginal peoples as a whole and of the Aboriginal person as an individual.
The Medicine Wheel at the center of the Aboriginal Continuum of Care, like the Medicine Wheel for health, takes a holistic approach in outlining the approach of the Aboriginal Continuum of Care model. These four core principles form a circle and as a whole, through the activities carried out at the corporate and institutional levels as well as those carried out in and by the community, contribute to overall transitional support and reduction in recidivism. Surrounding the Medicine Wheel is the Aboriginal community, which includes both on-reserve and urban communities made up of First Nations, Metis and Inuit peoples.
For a complete original document, please refer to the Strategic Plan for Aboriginal Corrections (2006-07 to 2010-11). The quality control of the finished Elder Reviews will be the responsibility of the supervisor of the ALO. Elder Review (Intake) – The report would be completed within the appropriate timeframe pursuant to CD 705-5 – Supplementary Intake Assessments.
After the intake process is completed and if the offender begins to work with the Elder, the process of developing a more in-depth Elder Review would continue. Elder Review (Intervention) – The report would be completed once an offender has been working with the Elder for six months. When an offender is moving toward the reintegration phase of the sentence and is preparing for a Parole Board of Canada decision process, the Elder Review will be updated to specifically address the possible transition into the community.
Elder Review (Reintegration) – The report would be completed for Parole Board of Canada decision making purposes.
The following outline is a suggestion only, to assist the Elders in providing the information.
What recommendations does the Elder have for the offender to continue to make positive changes? Once an agreement is reached, a committee’s protocol may have a shelf life of up to two years. The committee is responsible for sharing ideas and information with the offender population and staff, and acts as a liaison between the population and staff by bringing forward the ideas, input or concerns from the population it assists.

Determination of the members of these committees will be outlined in the proposed protocol documents. The Social Program Officer would be the staff person who works with the committee to coordinate its activities. The giving of items in this context is not intended as a memento in lieu of hospitality, or a presentation in lieu of official hospitality, or to show appreciation without providing formal compensation as defined in Treasury Board policy.
Within the Aboriginal culture, there is a ceremony called a Giveaway, in which a person or family would give items to everyone in attendance.
All items given or received by offenders during a ceremony will be added or removed from their personal property record as required. Staff who receive items at a ceremony, either in the institution or in the community, will retain the items with their personal belongings at the work site. Food that is to be used in relation to a ceremony does not always need to be “traditional” food, as it is the act of sharing food that is important to the ceremony. Subsequent to the approval of the proposed event by the Institutional Head, all offenders, staff, contractors and visiting members of the public wishing to participate in the feast will sign a waiver absolving CSC of any responsibility in the event of illness stemming from participation in the feast. Food items (including non-government inspected foods) donated by local community interests or departments (e.g. Food Services provide a plastic bin containing the cooking and eating utensils required for the preparation and service of these foods. The ALO will either accompany foods brought into the institution for Aboriginal events or advise the officer-in-charge and the officer at the principal entrance, by way of a memo signed by the Institutional Head or delegate, when the food will be arriving, who is bringing the food, the type of food(s), and purpose. Country food of the Inuit people is a dietary requirement of the Inuit people and must be provided at a minimum of once per month by the appropriate institutional Food Services.
In accordance with the Food Retail and Food Services Code, CSC’s Food Services may provide (through the institutional kitchens) only country food that has been government inspected.
I, __________________________________ (participant) do hereby release and forever discharge Her Majesty the Queen in right of Canada and her employees and servants from all manner of claims, actions or demands of whatever kind, including claims arising out of negligence, that I may have as a result of my consumption, as part of an Aboriginal or Inuit feast, of food that has not been officially inspected. To learn about upcoming or ongoing consultations on proposed federal regulations, visit the Canada Gazette and Consulting with Canadians websites.
La bandera de Siria consiste en un tricolor de franjas horizontales de los colores rojo, blanco y negro.
It’s easy to sit on this side of the border and make fun of those that think that Trump is going to make a great president, and revel in the awesomeness that is our Prime Minister.
When it came down to solving Canada’s problems, he also resorted to reading tea leaves and shaving cream. He kept meticulous notes of all of his seances, and they included crystal balls, ouija boards, table wrapping and automatic writing and he truly believed that he was talking to the dead and that they were guiding his political strategies. There’s a famous story of an occasion when Mackenzie King was travelling and he saw an old stone house with a bay window, that was being demolished.
But it wasn’t only his family members that he contacted, he also wrote that he was talking to former Prime Minister Wilfred Laurier, and key historic figures such as Leonardo DaVinci and Franklin Roosevelt. We can say one thing though, for all of his oddities and eccentricities, he was a snappy dresser.
Cultural ceremonies can include, but are not limited to, the following: smudging, sweat lodge ceremonies, traditional pow-wows, changing of the seasons ceremonies, sundance ceremonies, round dances, healing or sacred circles, pipe ceremonies, shaking tent ceremonies, potlatches, longhouse, fasts, feasts, moon ceremonies, tea ceremonies, waterbath ceremonies, PakKUjalitauvvik (Inuit candle light ceremony), return of the sun ceremonies, and return of the community hunt ceremonies. The telling of stories, sharing of traditional teachings and participation in sacred ceremonies serve to assist the individual in following the Red Road to healing.
There are many different ways that this concept is expressed, all reflecting the importance of wholeness and balance and the significance of the number four in Aboriginal life: four seasons, four directions, four elements and four aspects of our nature and four life stages. The many years of physical, psychological, emotional and sometimes sexual abuse that many Aboriginal people suffered while in residential schools can have long-lasting and far-reaching consequences. It is also an act of unity, used to open ceremonies to prepare participants for healing or sharing. The meal might consist of cooked, uncooked or dried meats, vegetables, fruits and a beverage. Aboriginal community research indicated that the major factors contributing to Aboriginal offenders’ success upon release were their participation in spiritual and cultural activities, as well as programs (preferably delivered by Aboriginal people) and the support they received from family and community. Representing the cycle of life from conception to return to the Spirit World, the Medicine Wheel is a reminder that correctional interventions developed and implemented for Aboriginal offenders must take into consideration the past, the present and the future direction of Aboriginal peoples as a whole and of the Aboriginal person as an individual. It highlights the aspect of community engagement, which is necessary in providing transitional support as well as achieving reductions in recidivism. It outlines the following four core principles of care of Aboriginal offenders that is to occur from intake through to release into the community. The Continuum of Care recognizes that Aboriginal communities must be involved in supporting Aboriginal offenders during their healing journey and reintegration, as they link offenders to their history, culture and spirituality.
The report need only consist of the Elder’s initial observation and whether the individual will continue to work with the Elder and ALO with Aboriginal-specific interventions (as available in the institution). The Elder Reviews will be updated by the Elder (or ALO with Elder) as requested by the Case Management Team for decision making purposes [security level, transfer, first escorted temporary absence or unescorted temporary absence (non-medical), work release]. It is the responsibility of the Parole Officer to ensure updates are requested at the appropriate times. PHYSICAL ASPECT (East): focuses on learning to value the physical self and becoming comfortable within one’s own body.
EMOTIONAL ASPECT (South): involves examining an individual’s emotional state of mind and ability to fulfill one’s emotional needs.
SPIRITUAL ASPECT (West): understanding that all things on Mother Earth are related, that life is a gift from the Creator, and that we must learn to live to the best of our ability and respect all living things that we encounter upon our journey. MENTAL ASPECT (North): focuses on the individual’s cognitive capacities, the ability to learn from the past and to develop new ways of thinking.
What warning signs should be watched for, indicating that there might be a negative change in the offender’s actions?

As such, all parties will be in agreement with the proposed protocol document which outlines the terms and objectives with regard to their role within the institution.
The Social Program Officer would work in consultation with the Aboriginal Liaison Officer who will have the specific cultural knowledge. It is a sign of respect, appreciation and honouring that is integral to Aboriginal culture. A Giveaway ceremony is often held in conjunction with a round dance, community feast or other ceremony specific to the Aboriginal people of that region (e.g. Trading items among offenders is not permitted pursuant to CD 566-12 – Personal Property of Offenders. Staff are permitted to accept these items in accordance with the Treasury Board’s Values and Ethics Code for the Public Sector. Dirty utensils will be placed back in the bin with a sanitizing agent and returned to the institutional kitchen for cleaning.
At the principal entrance, the foods will be subject to a normal security inspection, and security inspected foods will go directly to the event or appropriate storage. All foods that have not been government inspected will follow the process as outlined in this Annex for non-government inspected traditional foods. When one lives and walks the Red Road, one is seen and deemed to be whole in body, mind, spirit, emotions and behaviour. There are intergenerational consequences, meaning that individuals may not have attended a residential school themselves, but the impact on family members has directly impacted their lives in a negative way. The Continuum of Care also reflects the importance of community support at every step during administration of the sentence. The Elder Review, focusing on the four aspects of self, is a holistic approach that serves as a baseline from which to measure progress.
If the Case Management Team and offender determine that the offender is ready, healing components will be incorporated into the Correctional Plan. Interventions to balance the various areas of the physical self may include addressing addictions, healthy eating habits, physical exercise, stopping the infliction of physical pain to oneself and others, and treating the physical self as the sacred gift the Creator has provided. Interventions may involve examining stressful areas of life, impediments to one’s learning and growth, healing unresolved abuse issues, learning to respect one’s own feelings, accepting responsibility for actions and words, understanding both the positive and negative aspects of oneself and learning to make both work. With knowledge comes wisdom, with wisdom comes compassion, and with compassion comes understanding.
If an agreement or consensus cannot be reached, revisions will be made to the proposal until consensus can be reached. At the end of the two years, the protocol can be simply renewed if changes are not necessary. The receipt of items in these circumstances arises out of activities or events related to the official duties of the public servant concerned. Those initiatives will develop guidelines approved by the Institutional Head with regard to their process for the storage of raw materials, tools and finished products. The Institutional Head will retain the right to prohibit foods that are contrary to the safety and security of the institution. El tricolor fue adoptado durante la lucha por la independencia del Imperio Otomano en el siglo 20. Country food is a part of the Inuit identity and a dietary requirement of the Inuit people.
It would take place during each phase of the Continuum of Care in the institution (intake, assessment and intervention).
An appropriate timeframe would be to have the Elder Review requested by the Parole Officer 60 days prior to the required updated Correctional Plan. An appropriate timeframe would be to have Elder Review requested by the Parole Officer 60 days prior to the required updated Correctional Plan.
The second is an offering as a sign of respect, appreciation and honouring that is considered part of Aboriginal protocol. It is all harvested wildlife and comprised primarily of seal, whale, caribou and arctic char. Consistent communication among the Case Management Team should ensure this requirement is met.
These offerings could take many forms: one of the four medicines, ceremonial items (feather, medicine pouch, dreamcatcher) or decorative items (artwork, carving, hobby items). Offenders and staff who attend these ceremonies on escorted temporary absences (ETA) in the community will receive items. Desde entonces, la bandera ha cambiado varias veces, pero se mantuvieron los colores pan-A?rabes. An Elder Review is not required for every Aboriginal offender and is not intended for documentation of an Aboriginal social history. It is important in Aboriginal culture to formally recognize and honour individuals who contribute in some way to an event, activity or ceremony.
Offenders will ask for prior authorization from the Institutional Head to bring back any items received while on an ETA pursuant to CD 566-12 – Personal Property of Offenders.
La bandera actual fue adoptada en 1980 por segunda vez - por primera vez fue en 1958, cuando Siria formA? la RepA?blica A?rabe Unida, junto con Egipto. These items will be subject to the requirements established in CD 566-7 – Searching of Inmates, when entering the institution.

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