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The Doctrine of Discovery and its grip on Indigenous lands

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How does eviction from and seizure of your homelands impact your identity, community, and culture? Also look up Doctrine of Discovery in The Canadian Encyclopedia.

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The Doctrine of Discovery and its grip on Indigenous lands

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Right to equal health care for Indigenous children

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Right to equal health care for Indigenous children

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Is Jordan’s Principle accomplishing what it was meant to do?

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Please click here if you are not redirected within a few seconds.

About Jordan's Principle Jordan's Principle makes sure all First Nations children living in Canada can access the products, services and supports they need, when they need them.

Nov 29, 2022 · What is Jordan's Principle? Jordan's Principle is a legal rule in Canada ... The Universal ...
Duration: 5:20
Posted: Nov 29, 2022

Washington DC (Hagerstown MD), Virginia

From your IP address - Learn more

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jordan's principle explained - Google Search

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Please click here if you are not redirected within a few seconds. About Jordan's Principle Jordan's Principle makes sure all First Nations children living in Canada can access the products, services and supports they need, when they need them. Nov 29, 2022 · What is Jordan's Principle?

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Anishinaabemowin on the Web - rehearse a short speech using the Ojibwe language. Describe how it feels to respect and use this or any other language. 

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This article isn't long but it's complex. Read it and do a little more research to help you understand. Write about what you learned and your response to these practices.

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Up until the 1950s, there were discrepanices between federal and provincial responsibility for First Nations health and family services. This jurisdictional grey-area led to conflicts over which governing body was responsible for the provision of these services to First Nations youth and families. The Federal and Provincial governments decided that the responsiblity over health and family welfare fell to the provinces.

The process began in 1951, when amendments to the gave the provinces jurisdiction over Indigenous child welfare (Section 88) where none existed federally...With no additional financial resources, provincial agencies in 1951 inherited a litany of issues surrounding children and child welfare in Indigenous communities. With many communities under-serviced, under-resourced and under the control of the Indian Act, provincial child welfare agencies chose to remove children from their homes rather than provide community resources and supports." Sinclair, Niigaanwewidam James, and Sharon Dainard. "Sixties Scoop." The Canadian Encyclopedia. Historica Canada. November 13, 2020.

It was through the provincial child welfare agencies that Indigenous youth were apprehended and placed into non-Indigenous families and child welfare programs. The Federal Government claimed no fiduciary obligation or responsibility to Métis families and children, and thus the provincies were responsible. The apprehension of Indigenous children and youth from their families and communities came to be known as the "Sixties Scoop." Indigenous children were stolen from their families and communities, and adopted into predominantly white, middle-class families. Despite its name, "Scooping" Indigenous children from their families and communities was not isolated to the 1960s; the practices continued both before and after the 1960s, some of these practices continue today. This is demonstrated in the disproportionately high rates of Indigenous children caught within the Child Welfare System.

t is well-known that Indigenous children are over-represented in both the child protection and justice systems in Saskatchewan and across Canada. Year after year, the deaths and injuries we review are a stark reminder of this dark reality. In 2021, 22 of the 24 deaths (92%) and 23 of the 29 critical injuries/incidents (79%) that came to our attention involved Indigenous children and youth." ( Saskatchewan Advocate for Children and Youth, 2021 Annual Report, 34).

As of 2019, Saskatchewan Social Services Ministry reported that 86% of children in care are Indigenous ( Global News). Statistics Canada reported that in 2016, Indigenous peoples represented 16.3% of Saskatchewan's total population ( Statistics Canada, Focus on Geography Series, 2016).

The Sixties Scoop experience left many adoptees with a lost sense of cultural identity. The physical and emotional separation from their birth families continues to affect adult adoptees and Indigenous communities to this day.

In Saskatchewan, particularly the Northern region, Indigenous children were taken or 'scooped' from their communities and generally relocated to white families in colonial settlements. Under the administration of the provincial CCF (the pre-cursor to the NDP), scooping children from the North was deemed necessary because Northern foster care was reportedly unable to meet capacity. But of course, scooping Indigenous children from their home communities fostered a social and cultural disconnect that aligned with Canada's ultimate goal of assimliation and cultural homogeny. Scooping children contributed to assimilation by disconnecting Indigenous youth from their ancestral lands, families, communities, resources, and livelihoods. Many Indigenous children who were scooped at birth or an early age were not told of their relocation or Indigenous kinship by their adoptive guardians, and only found out later in life.

"The department of Indigenous Affairs indicates that the number of Indigenous children adopted between 1960 and 1990 was 11,132. However, more recent research suggests upwards of more than 20,000 First Nation, Métis and Inuit children were removed from their homes. Many children were also sent abroad, some as far away as New Zealand. Depending on the source, in 1981 alone, 45 to 55 per cent of children were adopted by American families." Sinclair, Niigaanwewidam James, and Sharon Dainard. "Sixties Scoop." The Canadian Encyclopedia. Historica Canada. November 13, 2020.

Newspaper advertisements for the Adopt Indian and Métis Program, late 1960s, Saskatchewan.

"The long-lasting effects of the Sixties Scoop on adult adoptees are considerable, ranging from a loss of cultural identity to low self-esteem and feelings of shame, loneliness and confusion. Since birth records could not be opened unless both the child and parent consented, many adoptees learned about their true heritage late in life, causing frustration and emotional distress. While some adoptees were placed in homes with loving and supportive people, they could not provide culturally specific education and experiences essential to the creation of healthy, Indigenous identities. Some adoptees also reported sexual, physical and other abuse. These varied experiences and feelings led to long-term challenges with the health and livelihood of the adoptees. As a result, beginning in the 1990s, class action lawsuits against provincial governments have been pursued in Ontario, Alberta, Saskatchewan and Manitoba, and are still before the courts." Sinclair, Niigaanwewidam James, and Sharon Dainard. "Sixties Scoop." The Canadian Encyclopedia. Historica Canada. November 13, 2020.

Indigenous parents and their children continue to report 'scooping' through child welfare services with further placement into the foster system. For example, scooping through the practice of Birth Alerts wherein hospital staff alerts child welfare services if they deem the child 'at risk' from their parents. Parents are not informed of the action nor provide consent. Birth Alerts have historically and contemporarily targeted Indigenous mothers, inaccurate and unfair characterizations have included being unfit, or disengaged from their child. Birth Alerts have allowed hospitals authority over who is deemed 'fit' to parent a child, and these decisions are often informed by systemic racism, classist assumptions, and racial stereotypes.

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Up until the 1950s, there were discrepanices between federal and provincial responsibility for First Nations health and family services. This jurisdictional grey-area led to conflicts over which governing body was responsible for the provision of these services to First Nations youth and families.

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How does a personal experience with reconciliation connect you to the need for more fair treatment of Indigenous Peoples?

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Kids explain the Truth and Reconciliation Commission

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Kids explain the Truth and Reconciliation Commission

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What is reconciliation? | S1 - E5 - Kids Explains | Watch | CBC Kids

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What is reconciliation? | S1 - E5 - Kids Explains | Watch | CBC Kids

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Have you ever wondered what reconciliation is, and what it means for Indigenous people? This video breaks down the truth about Canada's history of residential schools, the TRC's 94 calls to action and how we all can be part of the journey to reconciliation.

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Pick one of the 94 Calls to Action and learn more about it. Look up 'Reconciliaction' and work together

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Die Active | Definitely Superior Art Gallery

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… one story about incorporating Indigenous artists in youth art spaces. Tanya Talaga’s Seven Truths, the teaching about Humility, will help you to appreciate this topic

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Website
Die Active is an art collective for the young blooded. Entering its 12th year of successful, in-depth arts education programming at Definitely Superior Art Gallery, this program is aimed at mentoring and supporting future young artists while creating unique and contemporary graffiti murals, publications, performances and public art.

The more than 780 emerging artists in Die active (ranging from ages 14-30) are encouraged each summer to bring a series of practical collective projects to fruition, with the assistance of mentors familiar with the artist-run model.

Past years have seen the creation of the city's first Street Art Festival, their largest collaborative graffiti murals, professional group exhibitions, an annual Y-Art Sale, and art interventions at: the Marina, the Bike Lane Launch, the Superior Youth Festival & Thunder Pride. In addition, four issues of their art zine are now in circulation!

Members become artists, mentors, gallery members, volunteers, and established artists who exhibit and work in the arts. They also become the individuals with the skills and leadership to develop their own arts and culture projects that help to enrich our community.

To increase the visibility of new and young artists in Thunder Bay while fostering creativity and collaboration. Die Active strengthens the community through the encouragement of sustainable practices in alternative modes of working.

We promote the sharing of ideas, skills, and resources through the celebration of art, craft, education, and performance. The collective acts as a network for young artists to connect with each other, offering mentorship, exhibition opportunities and special projects. It in turn creates a hub of new and diverse local talent. The workshop element of the collective ensures that artists are fed creatively; new methods of art making are exchanged as well as artistic development encouraged and celebrated.

By bringing these artists together, they are a part of diverse and interesting projects that they themselves have control over.
How to Join!
Artists in the Thunder Bay region or previous residents, ages 14 to 30 are invited to join the collective!

Just Join the facebook group and the e-newsletter to be enrolled.
Announcement: Regarding Cultural Appropriation in the Arts
The above PDF outlines our apology and plans for action in response to the presence and sale of culturally insensitive artwork at our 2018 Die Active Y-Art Sale.

Thank you to everyone helping form these documents.
We highly recommend everyone read these links:
http://www.sfu.ca/ipinch/resources/teaching-resources/think-before-you-appropriate/

https://www.reclaimindigenousarts.com/home
http://www.arts.on.ca/news-resources/resources/indigenous-arts-protocols https://www.cbc.ca/news/indigenous/canada-council-arts-appropriation-reconciliation-1.4280304 https://canadacouncil.ca/about/governance/corporate-policies

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Die Active | Definitely Superior Art Gallery

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Website Die Active is an art collective for the young blooded. Entering its 12th year of successful, in-depth arts education programming at Definitely Superior Art Gallery, this program is aimed at mentoring and supporting future young artists while creating unique and contemporary graffiti murals, publications, performances and public art.

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Consider this artistic installation and the historical connection between the killing of bison in North America and the "kill the Indian in the child" policies and practices used by Canadian government.

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Consider your beliefs about the message of this film combined with the Background viewing link provided (separate post).

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Reflective writing on the children’s experiences of Indian residential school

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Reflective writing on the children’s experiences of Indian residential school

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After reading about what Saul witnessed at the school (chapters 11 through 14) what are some of your thoughts on the children’s experiences.

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Home - Seven Generations Education Institute

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Write about a food tradition in your own cultural and how it incorporates different family members. It doesn't need to be a harvesting story, but this question is inspired by the chapter in which Naomi's family members all participated in the rice harvest.

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The significance of the word "Elder"

November 30, 2023

"Gichi-aya'aa," or "Elder" in English, is an Anishinaabemowin word with a deep history and significance specific to the migration from the east coast to the prairies. The concept of an ... read more

How to Harvest and Prepare Wild Rice (Manoomin)

October 31, 2023

Wild rice, known as "manoomin" in the Anishinaabe language, is an important part of Anishinaabe culture as a staple food with spiritual and economic significance to many communities. This month's blog explores the significance of ... read more

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Home - Seven Generations Education Institute

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Aim to understand this and/or other examples of racism in contemporary (now) society

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Dying Indigenous woman records slurs uttered by Quebec hospital staff

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History, politics, arts, science & more: the Canadian Encyclopedia is your reference on Canada. Articles, timelines & resources for teachers, students & public.

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"The Lonely Death of Chanie Wenjack" by Ian Adams, 1967, Maclean's magazine

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"The Lonely Death of Chanie Wenjack" by Ian Adams, 1967, Maclean's magazine

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In 1967, Maclean's told the tragic tale of Chanie Wenjack, an Indigenous boy who died after running away from his residential school in northern Ontario. Gord Downie had explained that this story is the inspiration for his Secret Path project. The frontman of the Tragically Hip worked with Toronto illustrator Jeff Lemire on Secret Path, which includes an album, graphic novel and animated film. We have republished that cover story below in its original form, in which Chanie's teachers misnamed him Charlie.

CHARLIE WENJACK would have been 13 years old on January 19, and it's possible that during his short and disturbed life someone may have taken a snapshot of him - one of those laughing, open-faced, blurred little pictures one so often sees of children. But if a snap was taken, nobody knows where it is now. There are five police pictures of Charlie, though. They are large 8-by-10 prints, grey and underexposed, showing the thin, crumpled little body of a 12-year-old boy with a sharp-featured face. He is lying on his back and his thin cotton clothing is obviously soaked. His feet, encased in ankle-high leather boots, are oddly turned inward. In one of the photographs an Ontario Provincial Police sergeant is pointing down at Charlie's body, where it lies beside the CNR track. It is the exact spot where on the night of October 22 Charlie collapsed and died from exposure and hunger . . . just four-and-a-half feet from the trains that carry the white world by in warm and well-fed comfort. When they found Charlie he didn't have any identification. All they got out of his pockets was a little glass jar with a screw top. Inside were half a dozen wooden matches. They were all dry. And that's all he had.

Charlie Wenjack was an Ojibway Indian attending Cecilia Jeffrey Indian Residential School in Kenora, Ont. He became lonely and ran away. He died trying to walk 400 miles home to his father, who lives and works on an isolated reservation in northern Ontario. It is unlikely that Charlie ever understood why he had to go to school and why it had to be such a long way from home. It is even doubtful if his father really understood either.

It's not so unusual that Indian children run away from the residential schools they are sent to. They do it all the time, and they lose their toes and their fingers to frostbite. Sometimes they lose a leg or an arm trying to climb aboard freight trains. Occasionally, one of them dies. And perhaps because they are Indians, no one seems to care very much. So this, then, is the story of how a little boy met a terrible and lonely death, of the handful of people who became involved, and of a town that hardly noticed.

Even before Charlie ran away he was already running hard just to keep pace with the bewildering white world he had suddenly been thrust into. He didn't start school until he was nine. The village he came from, Ogoki Post on the Martin Falls reservation, didn't have a day school. Charlie arrived at the Cecilia Jeffrey School, which is run by the Presbyterian Church and paid for by the federal government, in the fall of 1963. Some 150 Indian children live at the school but are integrated into the local school system. Consequently, Cecilia Jeffrey is, for 10 months in the year, really nothing more than an enormous dormitory. And Charlie, who understood hardly any English, spent the first two years in grade one. He spent last year in what is called a junior opportunity class. That means he was a slow learner and had to be given special instruction in English and arithmetic. This fall he wasn't quite good enough to go back into the grade system, so he was placed in what is called a senior opportunity class. But there was nothing stupid about Charlie. His principal of last year, Velda MacMillan, believed she got to know him well. "The thing we remember most about him was his sense of humor. If the teacher in the class made a joke, a play on words, he was always the first to catch on."

Charlie wasn't a strong boy. In fact, he was thin and sickly. He carried an enormous, livid scar that ran in a loop from high on his right chest, down and up over his back. It meant that in early childhood his chest had been opened. Nobody knows exactly when. "Indian children's early medical records are practically impossible to track down," explains Kenora's public-health doctor, P. F. Playfair. The postmortem that was later performed on Charlie by Dr. Peter Pan. of Kenora, showed that his lungs were infected at the time of his death.

On the afternoon of Sunday, October 16, when Charlie had only another week to live, he was playing on the Cecilia Jeffrey grounds with his two friends, Ralph and Jackie MacDonald. Ralph, 13, was always running away -three times since school had started last fall. Jackie, only 11, often played hooky. In the three years he had been at the school Charlie had never run away. He had played hooky for one afternoon a week earlier, and for that he had been spanked by the principal, Colin Wasacase.

Right there on the playground the three boys decided to run away. It was a sunny afternoon and they were wearing only light clothing. If they had planned it a little better they could have taken along their parkas and overshoes. That might have saved Charlie's life.

Slipping away was simple. The school, a bleak institutional building, stands on a few acres on the northeast outskirts of Kenora. For the 75 girls and 75 boys there are only six supervisors. At that time the staff were all new and still trying to match names to faces. (That same day nine other children ran away. All were caught within 24 hours.)

As soon as they were clear of the school, the three boys hit that strange running walk with which young Indian boys can cover 10 miles in an hour. They circled the Kenora airfield and struck out north through the bush over a "secret trail" children at the school like to use. The boys were heading for Redditt, a desolate railroad stop on the CNR line, 20 miles north of Kenora and 30 miles east of the Manitoba border. Because Charlie wasn't as strong as the others, they had to wait often while he rested and regained his strength. It was on the last part of this walk, probably by the tracks, that Charlie picked up a CNR schedule with a route map in it. In the following days of loneliness that map was to become the focus of his longings to get back to his father. But in reality the map would be never more than a symbol, because Charlie didn't know enough English to read it.

It was late at night when the three boys got to Redditt: it had taken them more than eight hours. They went to the house of a white man the MacDonald brothers knew as "Mister Benson." Benson took the exhausted boys in, gave them something to eat, and let them sleep that night on the floor.

Early the next morning the boys walked another half mile to the cabin of Charles Kells. The MacDonald boys are orphans - their parents were killed in a train accident two years ago. Kelly is their uncle and favorite relative. Kelly is a small man in his 50s. When he talks he has a nervous habit of raking his fingers through his grey, shoulder-length hair. Like most of the Indians in the area, he leads a hard life and is often desperately hungry. It's obvious he cares about his nephews. "I told the boys they would have to go back to school. They said if I sent them back they would run away again. I didn't know what to do. They won't stay at the school. I couldn't let them run around in the bush. So I let them stay. It was a terrible mistake."

That same morning Charlie's best friend, Eddie Cameron, showed up at the Kelly cabin. He, too, had run away from the school. Eddie is also a nephew of Kelly's. This gathering of relations subtly put Charlie Wenjack out in the cold. The Kellys also had two teenage daughters to feed and Kelly, who survives on a marginal income from welfare and trapping, probably began to wonder exactly what his responsibility to Charlie was. Later he and his wife Clara would refer to Charlie as "the stranger." The Kellys had no idea where Charlie's reserve was or how to get there.

"He was always looking at this map," said Mrs. Kelly, "and you couldn't get nothing out of him. I never seen a kid before who was so quiet like that."

Nobody told Charlie to go. Nobody told him to stay either. But as the days passed Charlie got the message. So it must have been with a defiant attempt to assert his own trail existence that he would take out his map and show it to his friend Eddie Cameron, and together they would try to make sense out of it. And Charlie would tell Eddie that he was going to leave soon to go home to his father. But as Eddie remembers. Charlie only knew "his dad lived a long way away. And it was beside a lot of water.'

On Thursday morning Kelly decided he would take his three nephews by canoe up to his trapline at Mud Lake, three miles north of Redditt. "It was too dangerous for five in the canoe." said Kelly, "so I told the stranger he would have to stay behind."

Charlie played outside for a while, then he came in and told Mrs. Kelly he was leaving and he asked for some matches. Nobody goes into the bush without matches. If the worst comes to the worst you can always light a fire to keep warm. Mrs. Kelly gave him some wooden matches and put them in a little glass jar with a screw cap so they would keep dry. She also gave him a plateful of fried potatoes mixed with strips of bacon. Then he left. "I never seen him again," said Clara Kelly.

Nobody will know whether Charlie changed his mind about leaving or whether he wanted to see his friends one last time, but instead of striking out east along the railroad tracks, he walked north to Mud Lake, arriving at the cabin by the trapline before Kelly and his nephews got there in the canoe. That night all there was to eat were two potatoes. Kelly cooked and divided them among the four boys. He didn't eat anything himself but he drank some tea with the others. In the morning there was only more tea. Kelly told Charlie he would have to walk back because there was no room in the canoe. Charlie replied that he was leaving to go home to his father. "I never said nothing to that," says Kelly. "I showed him a good trail down to the railroad tracks. I told him to ask the sectionmen along the way for some food."

But Charlie didn't ask anyone for anything. And though he stayed alive for the next 36 hours, nobody saw him alive again.

When he left Kelly and his nephews and set out to walk home to his father. Charlie had more than half of northern Ontario to cross. There are few areas in the country that are more forbidding. The bush undulates back from the railroad tracks like a bleak and desolate carpet. The wind whines through the jackpines and spruce, breaking off rotten branches, which fall with sudden crashes. The earth and rocks are a cold brown and black. The crushed-rock ballast, so hard to walk on, is a pale-yellow supporting ribbon for the dark steel tracks. Close to the tracks, tall firs feather against a grey sky. And when a snow squall comes tunnelling through a rock cut it blots out everything in a blur of whiteness. The sudden drop in temperature can leave a man dressed in a warm parka shaking with cold.

All Charlie had was a cotton windbreaker. And during those 36 hours that Charlie walked, there were snow squalls and freezing rain. The temperature was between -1° and -6° C. It is not hard to imagine the hopelessness of his thoughts. He must have stumbled along the tracks at a painfully slow pace - in the end he had covered only a little more than 12 miles. He probably spent hours, huddled behind rocks to escape the wind, gazing at the railroad tracks. Somewhere along the track he lost his map or threw it away. Charlie must have fallen several times because bruises were found later on his shins, forehead and over his left eye. And then at some point on Saturday night, Charlie fell backward in a faint and never got up again. That's the position they found him in.

At 11:20 a.m. on Sunday, October 23, engineer Elwood Mclvor was bringing a freight train west through the rock cut near Farlane, 12 1/2 miles east of Redditt. He saw Charlie's body lying beside the track. An hour later a section crew and two police officers went out to bring Charlie's body back.

"It's a story that should be told," said the section foreman, Ed Beaudry. "We tell this man he has to send his son to one of our schools, then we bring his boy back on a luggage car."

The Sunday they went to pick up Charlie's body, intermittent snow and sleet blew through Kenora's streets. The church services were over, and the congregations from Knox United Church and the First Presbyterian Church, which face each other at Second Street and Fifth Avenue, were spilling out onto the sidewalks. Just two blocks west at Second and Matheson I walked into a hamburger joint called the Salisbury House. An Indian woman in an alcoholic stupor was on her hands and knees on the floor, trying to get out the door. None of the half-dozen whites sitting at the counter even looked at her. A young well-dressed Indian girl came in and, with a masklike face, walked around the woman on the floor. The girl bought a pack of cigarettes, and then on the way out held the door open for the woman, who crawled out on her hands and knees and collapsed on the sidewalk.

One man at the counter turned and looked at the woman. "That's what they do to themselves," he said in a tone of amused contempt.

The kid behind the counter suddenly turned whitefaced and angry, "No, we did," he said.

"We? No, it was the higher-ups, the government," replied the man.

"No," insisted the kid, "it was you, me, and everybody else. We made them that way."

The men at the counter looked at him with closed, sullen faces. The kid wouldn't give me his name. "I just work here part-time," he said. "I work for the highways department . . .I guess I'll have to learn to keep my mouth shut. Because nothing ever really changes around here."

Charlie Wenjack finally did go home - the Indian Affairs Department saw to that. They put him in a coffin and took him back to Redditt and put him on the train with his three little sisters, who were also at the Cecilia Jeffrey School. Colin Wasacase, the principal, went along with them, too. Wasacase, in his early 30s, is a Cree from Broadview, Sask. He knows what Indian residential schools are all about. He has lived in them since he was a child, and taught in them. He was at one such school at the age of six when he broke his left arm. The arm turned gangrenous and was amputated.

At Sioux Lookout the little party picked up Charlie's mother. She was taking tests for a suspected case of TB. From Nakina they all flew 110 miles north to Ogoki. It's the only way you can get to Charlie's home.

Charlie's father, grief-stricken, was bewildered and angry as well. In his 50s, he is known as a good man who doesn't drink and provides well for his family. He buried Charlie, his only son, in the tiny cemetery on the north shore of the Albany River. He has decided not to send his daughters to school but to keep them at home. Wasacase understands that, too. His own parents kept him out of school for two years because another boy in the family died much the same way Charlie did.

There's not much else to say about Charlie Wenjack, except that on November 17 an inquest was held in the Kenora Magistrate's Court. Most of the people who have been mentioned in this story were there. The coroner, Dr. R. G. Davidson, a thin-lipped and testy man, mumbled his own evidence when he read the pathologist's report, then kept telling the boys who ran away with Charlie to speak up when answering the Crown attorney's questions. When Eddie Cameron, Charlie's best friend, entered the witness box, Davidson unnerved Eddie with warnings about telling the truth and swearing on the Bible. "If you swear on that book to tell the truth, and you tell lies, you will be punished." Which seemed unnecessary because, as Crown Attorney E. C. Burton pointed out, a juvenile doesn't have to be sworn in at an inquest. Eddie later broke down on the stand and had to be excused. Davidson let Burton deal with the boys after that. Burton was gentle enough, but the boys were withdrawn and for the most part monosyllabic in their answers.

"Why did Charlie run away?"

Silence.

"Do you think it was because he wanted to see his parents?"

"Yeah."

"Do you like the school?"

"No."

"Would you rather be in the bush?"

"Yeah."

"Do you like trapping?"

"Yeah."

Before the boys were questioned, the constable in charge of the investigation, Gerald Lucas, had given the jury a matter-of-fact account of finding Charlie's body. In telling it simply, he had underlined the stark grimness of Charlie's death. But it was now. through the stumbling testimony of the boys, and in the bewildered silences behind those soft one-word answers, the full horror began to come out. No, they didn't understand why they had to be at the school. No, they didn't understand why they couldn't be with their relatives. Yes, they were lonesome. Would they run away again? Silence. And the jury was obviously moved. When Eddie Cameron began to cry on the stand, the jury foreman, J. R. Robinson, said later, "I wanted to go and put my arms around that little boy and hold him, and tell him not to cry."

There were no Indians on the jury. There were two housewives, a railroad worker, a service-station operator, and Robinson, who is a teacher at the Beaverbrae School in Kenora. In their own way they tried to do their duty. After spending more than two hours deliberating, they produced a written verdict and recommendations that covered one, long, closely written page of the official form. The jury found that "the Indian education system causes tremendous emotional and adjustment problems." They suggested that the school be staffed adequately so that the children could develop personal relationships with the staff, and that more effort be given to boarding children in private homes.

But the most poignant suggestion was the one that reflected their own bewilderment: "A study be made of the present Indian education and philosophy. Is it right?"

This originally was published in the February 1967 issue of Maclean's magazine. Click here to view this article in the Maclean's archive.

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The lonely death of Chanie Wenjack - Macleans.ca

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Chanie was 12, and Indigenous. He died as the white world's rules had forced him to live-cut off from his people.

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Interview with the actress who plays Naomi in the film ... and scroll down to see other stories

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Interview with the actress who plays Naomi in the film ... and scroll down to see other stories

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Connect in some way with any topic, maybe search a little deeper, and write about it.

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Commentary and in-depth analysis on Indigenous issues and stories across Ontario and Canada. This collection includes articles, videos and segments of The Agenda with Steve Paikin.

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CBC's 2018 Massey Lecturer - Tanya Talaga - 2nd lecture: Big Brother's Hunger

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CBC's 2018 Massey Lecturer - Tanya Talaga - 2nd lecture: Big Brother's Hunger

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Describe "Big Brother's Hunger" and relate it to yourself.

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Lecture 2: "Big Brother's Hunger" by Tanya Talaga (2018 CBC Massey Lectures)

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In her 2018 CBC Massey Lectures series, titled All Our Relations: Finding the Path Forward, prize-winning journalist Tanya Talaga (author of Seven Fallen Feathers) explores the legacy of cultural genocide against Indigenous peoples.

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VBC 'Views - a Talk with Richard Wagamese

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VBC 'Views - a Talk with Richard Wagamese

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VBC ’Views - A Talk with Richard Wagamese

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ReVIEWS, preVIEWS, interVIEWS, and overVIEWS: here’s where you’ll find out what the Vancouver Book Club team thinks about the literary scene in Vancouver. What you should read, where you should go, who you should sit up and notice.

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Cancel culture, cultural appropriation, and folk artist Buffy Sainte-Marie

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Cancel culture, cultural appropriation, and folk artist Buffy Sainte-Marie

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What do you think?

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Piapot First Nation chief wants Buffy Sainte-Marie to take a DNA test

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Richard Wagamese, whose writing explored his Ojibway heritage, dies at 61

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Richard Wagamese, whose writing explored his Ojibway heritage, dies at 61

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Provide specifics of Richard Wagamese's life experience that informed his writing of Indian Horse.

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Richard Wagamese, Whose Writing Explored His Ojibwe Heritage, Dies at 61 (Published 2017)

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Mr. Wagamese said the forced assimilation of his parents in Canada caused their negligence with their children.

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watch this 3 minute film

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The Indigenous Peoples Atlas of Canada Giant Floor Map

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As a class we'll be listen to this podcast, available through Audible.

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Tanya Talaga grew up feeling like she lived in two different worlds.

The bestselling author spent most of her childhood, in the 1970s and '80s, living just outside of Toronto. But every summer her family would visit the traditional territory of Fort William First Nation in northern Ontario, where her mother grew up and where many relatives still live. Talaga's father was Polish and her mother was Anishinaabe, raised by residential school survivors.

"It was a time where you didn't hear a lot about First Nations stories," Talaga told HuffPost Canada. "We didn't have APTN. There wasn't CBC Indigenous. There was no Idle No More, no social media. That's how I grew up."

Now a successful journalist and author, Talaga is dedicated to telling those stories herself. Her new Audible.ca podcast "Seven Truths," which launches Wednesday, focuses on the Seven Grandfather Teachings that guide the Anishinaabe people: love, bravery, humility, wisdom, honesty, respect and truth.

Each episode is dedicated to one of the teachings, and each focuses on different people with stories to share. Many take place in and around the northern Ontario community where Talaga's mother lived.

The episode on bravery is about the Indigenous students who travel up to 600 km south to go to high school in Thunder Bay, because they don't have access to education at home. Many have to leave their families when they're just 12 or 13, and they face the threat of violent racism in a city with the highest murder rate in Canada, where the majority of people murdered are Indigenous.

Talaga speaks with students and staff at Dennis Franklin Cromarty High School, a Thunder Bay school specifically for Indigenous youth. And while racism is a very real threat to many of the people she talks to, many of the students are thriving academically and are determined to make the world safer and happier for Indigenous people.

"We always hear about the trauma that is passed on through generations," the school's principal Sharon Angeconeb tells Talaga. "But we also have the bravery that is passed on."

Guiding Talaga through the stories is Sam Achneepineskum, an Elder from Marten Falls First Nation. He names the seven truths in Anishinaabemowin, the Anishinaabe language.

"He explains the truth in our language, and that to me is super cool," Talaga said. She didn't grow up speaking the language, but she's started learning some words from Sam. A few days before we spoke, he sent her the Anishinaabemowin names for the Great Lakes.

"I meant to show the resiliency of our people in every single one of the teachings, and it just shines through.""

There's lots of darkness in "Seven Truths." One episode focuses on racism in the health-care system, another on the death of Barbara Kentner, an Indigenous woman who died in Thunder Bay after she was hit by a trailer hitch thrown from a moving car.

But the series also includes examples of joy, of self-discovery and of self-expression. There are the teenagers in Thunder Bay, who "do the remarkable thing of just going to high school in a city that doesn't exactly want them there." There's Lucille Atlookan, an artist from Eabametoong First Nation, who founded Neechee Studio, which offers free art workshops to Indigenous youth in Thunder Bay.

That balance is a deliberate one, Talaga said. "I meant to show the resiliency of our people in every single one of the teachings, and it just shines through."

The podcast's intro states that spreading Indigenous stories "can help us all one day find common ground here on Turtle Island, so we can work towards the just society promised to all of us when treaties were signed." Talaga hopes the podcast's audience will include both Indigenous and non-Indigenous people.

"You don't have to be an Anishinaabe person to live your life every single day by the seven teachings," she said. "If you were to think about all of those things every day as you woke up and turned on your Zoom, or made breakfast for your kids or walked out the door - wouldn't Canada be a better place?"

The episode on humility, which features artist Lucille Atlookan, is one that can be particularly illuminating to non-Indigenous people. The reason Atlookan founded her own art collective is because she had a somewhat rocky experience when she tried to join another art group.

That group's founder, Lora Northway, is featured in the episode, where she takes a clear-eyed, accountable approach to the blind spots she had, and the pain she inadvertently caused Atlookan and other Indigenous artists, despite her good intentions. "Lora is representative of a lot of non-Indigenous people, thinking that they're woke and thinking that they're doing all the right things, and then having to re-think," Talaga said.

The episode takes a patient, empathetic approach to people who want to be allies, but who don't always get it right: "There is room for all of us here on Turtle Island. You just have to know when to take a hard look inward, and step aside. That is the ultimate act of humility."

Talaga is looking forward to getting the series out into the world.

"I hope that everyone loves these episodes as much as I do, and takes them to heart," she said.

"I hope next time that they see a First Nations person who's demonstrating for a lack of clean water, or the next time they see a homeless Indigenous person, they'll think about where we've been, and Canada's true history, and how we need to change the narrative in order to make this country a better place."

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Why Tanya Talaga's New Podcast Should Be Your Next Listen

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"We always hear about the trauma that is passed on through generations ... but we also have the bravery that is passed on."

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What connections can you make with this information?

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Portrait of youth in Canada: Indigenous peoples

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This infographic examines selected characteristics of Indigenous youth in Canada. It includes information on the relative youth of Indigenous people and looks at the language and cultural characteristics of Indigenous youth which are comprised of First Nations people, Métis and Inuit. Youth are defined as those aged 15 to 24 years. Data are drawn from the 2016 Census of Population and the 2017 Aboriginal Peoples Survey.

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Red Dress by Metis songwriter Amanda Rheume

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Red Dress by Metis songwriter Amanda Rheume

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You will need to listen carefully for this account of a young woman, a 'drifter' who, as the red dress symbolizes, goes missing.

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Amanda Rheaume - Red Dress feat. Chantal Kreviazuk

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Missing and murdered Indigenous women and girls - RCMP

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Missing and murdered Indigenous women and girls - RCMP

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is the RCMP approach helping to make Indigenous children safer? Explain.

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Indigenous women, girls and 2SLGBTQI+ people in Canada face greater risks of violence and homicide. The health and safety of these women in our communities is a priority for the RCMP.

2022 Missing campaign
Let's work together in solving these cases of missing women!

Actions and initiatives

Violence against Indigenous women, girls, and 2SLGBTQI+ people in Canada is an ongoing national tragedy. The RCMP is committed to improving relationships with Indigenous communities, supporting survivors and families, and ensuring that investigations are robust, professional and result in justice for the victims and their families.

Our Vision 150 plan to modernize the RCMP is putting people first, so we can provide communities with the best service possible. We are focused on thoughtful action, based on what we're hearing in conversations with advisory groups, Indigenous communities and partners.

We continue to actively investigate unresolved cases of missing and murdered Indigenous women, girls and 2SLGBTQI+ people. We fully support any action that will:

benefit Indigenous communities

address the issue of missing and murdered Indigenous women, girls and 2SLGBTQI+ people

reduce violence

Examples of initiatives to raise awareness include:

Results and reports from the national inquiry

In September 2016, the National Inquiry into Missing and Murdered Indigenous Women and Girls began. The RCMP established a team based in Ottawa to support the National Inquiry.

In June 2018, RCMP Commissioner Brenda Lucki attended the Institutional Hearings. She delivered a statement of apology to the families of missing and murdered Indigenous women and girls.

In June 2019, following the release of the National Inquiry's, Reclaiming Power and Place: The Final Report of the National Inquiry into Missing and Murdered Indigenous Women and Girls, RCMP Commissioner Brenda Lucki issued a statement to thank the National Inquiry Commissioners for their important work. She also thanked the families of missing and murdered Indigenous women and girls, and survivors, who courageously spoke their truths.

Since the release, the RCMP has taken action to:

attract Indigenous applicants,

deliver new training,

strengthen investigations, and

collaborate and consult with Indigenous leaders and Elders.

In June 2020, RCMP Commissioner Brenda Lucki issued a statement to reaffirm the RCMP's commitment to improving relationships with Indigenous communities, supporting survivors and families, and ensuring that investigations are robust, professional and result in justice for the victims and their families.

The RCMP also contributed to the 2020 Federal Pathway and the 2021 MMIWG and 2SLGBTQI+ People National Action Plan that was co-developed with Indigenous organizations and provincial/territorial governments to address violence against Indigenous women, girls, and 2SLGBTQI+ people. The RCMP continues to work with federal, provincial and territorial governments, as well as Indigenous groups and advisory councils.

RCMP reports on missing and murdered Indigenous women, girls and 2SLGBTQI+ people

In 2013, the RCMP Commissioner called for a report on these crimes. Our reports provided us, and all Canadians, with the most accurate accounts to date on the issue.

Television features

The television series "Taken" profiles cases of missing and murdered Indigenous women with the goal of generating more leads in these cases. RCMP Members have participated in several episodes.

Please help our investigations into missing and murdered Indigenous women, girls and 2SLGBTQI+ people

If you have any information about any RCMP case or investigation:

Date modified:

Secondary menu

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Missing and murdered Indigenous women, girls and 2SLGBTQI+ people

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Indigenous women, girls and 2SLGBTQI+ people in Canada face greater risks of violence and homicide. The health and safety of these women in our communities is a priority for the RCMP. Let's work together in solving these cases of missing women! Violence against Indigenous women, girls, and 2SLGBTQI+ people in Canada is an ongoing national tragedy.

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Heritage Minute on the Chanie Wenjack story

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Heritage Minute on the Chanie Wenjack story

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The story of Charlie Wenjack is features the magnitude

and depth of losses to Canadian Indigenous people due to government  enforcement of residential schools over the decades from 1880s to 1996 (Canadian Encyclopedia).

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Web Experience Toolkit (WET) includes reusable components for building and maintaining innovative Web sites that are accessible, usable, and interoperable. These reusable components are open source software and free for use by departments and external Web communities

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related to our class discussion on genocide - Palestinian context

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related to our class discussion on genocide - Palestinian context

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this is a powerful article on the importance of exercising our right to free speech and activism, without fear or reprisal.

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For those in my feed saying "vandalism is illegal" you are entirely missing this point. Anyone who puts up an illicit poster or graffiti knows they might get fined or arrested. But night raids? Broken doors? Parents cuffed in front of kids? 1/3 https://t.co/5ATzG05YNe

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For those in my feed saying "vandalism is illegal" you are entirely missing this point. Anyone who puts up an illicit poster or graffiti knows they might get fined or arrested. But night raids? Broken doors? Parents cuffed in front of kids? 1/3 https://t.co/5ATzG05YNe

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Here is the full text of my remarks at a press conference this morning outside Indigo books in opposition to the criminalization and mischaracterization of non-violent antiwar activism. 🧵(1/5)

https://t.co/fjB0mxDvql

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Naomi Klein to Heather Reisman: Charges must be dropped against Indigo 11

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The extraordinary raids, arrests and property seizures of Palestine solidarity activists represent an extreme attack on political speech not seen in a generation

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For those in my feed saying "vandalism is illegal" you are entirely missing this point. Anyone who puts up an illicit poster or graffiti knows they might get fined or arrested. But night raids? Broken doors? Parents cuffed in front of kids? 1/3 https://t.co/5ATzG05YNe
— Naomi Klein (@NaomiAKlein) November 30, 2023

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For those in my feed saying "vandalism is illegal" you are entirely missing this point. Anyone who puts up an illicit poster or graffiti knows they might get fined or arrested. But night raids? Broken doors? Parents cuffed in front of kids? 1/3 https://t.co/5ATzG05YNe

# data[].attributes.attachment_link.metadata.attachment_props_source.includes.tweets[].entities.urls[].title
Naomi Klein to Heather Reisman: Charges must be dropped against Indigo 11

# data[].attributes.attachment_link.metadata.attachment_props_source.includes.tweets[].entities.urls[].description
The extraordinary raids, arrests and property seizures of Palestine solidarity activists represent an extreme attack on political speech not seen in a generation

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Here is the full text of my remarks at a press conference this morning outside Indigo books in opposition to the criminalization and mischaracterization of non-violent antiwar activism. 🧵(1/5)

https://t.co/fjB0mxDvql

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For those in my feed saying "vandalism is illegal" you are entirely missing this point. Anyone who puts up an illicit poster or graffiti knows they might get fined or arrested. But night raids? Broken doors? Parents cuffed in front of kids? 1/3 https://t.co/5ATzG05YNe

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For those in my feed saying "vandalism is illegal" you are entirely missing this point. Anyone who puts up an illicit poster or graffiti knows they might get fined or arrested. But night raids? Broken doors? Parents cuffed in front of kids? 1/3 https://t.co/5ATzG05YNe

# data[].attributes.attachment_link.metadata.attachment_props.referenced_tweets[].entities.urls[].title
Naomi Klein to Heather Reisman: Charges must be dropped against Indigo 11

# data[].attributes.attachment_link.metadata.attachment_props.referenced_tweets[].entities.urls[].description
The extraordinary raids, arrests and property seizures of Palestine solidarity activists represent an extreme attack on political speech not seen in a generation

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Here is the full text of my remarks at a press conference this morning outside Indigo books in opposition to the criminalization and mischaracterization of non-violent antiwar activism. 🧵(1/5)

https://t.co/fjB0mxDvql

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I wonder how the innocent Native Canadians felt after they received racism and discrimination on the battle field. The fact that they had to forget their rules and cut their hair really made me curious as of to how they responded. The link below helped me answer my question, and it may help answer your question as well.
https://www.aadnc-aandc.gc.ca/eng/1414152378639/1414152548341

^Go to the subtitle named
(Aboriginal Soldiers’ Experiences during the First World War)

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I wonder how Brandy Vittrekwa's mom and brother felt after finding out that the murderer that murdered their daughter/sister was only sentenced 3 years of jail. The murderer is now out of jail and out in the world.
http://www.cbc.ca/missingandmurdered/mmiw/profiles/brandy-vittrekwa

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I wonder how first nations reserves have less water access then anywhere else in the country.In my source they talk about this crisis. they tell us how little waer they get and also how dirty the water is. Do the take baths in the dirty water?
https://canadians.org/fn-water

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I wonder what drove the teens to commits suicide. In the source I chose it said that teens in reserves have gone through sexual abuse once.
https://www.google.ca/amp/s/www.thestar.com/amp/news/canada/2017/06/22/northern-ontario-first-nation-declares-state-of-emergency-on-youth-suicides.html

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I wondered how the Residential schools still have an effect on Indigneous families today. My source showed me that the goal of these Residential schools was to ease the language and culture of Aboriginal kids. To achieve this goal they were even put into white fosters homes. Therefore, all these transitions meant no proper education and addictions, which contributed too low paid jobs or unemployment and this result in unstable living conditions even today.
http://homelesshub.ca/about-homelessness/population-specific/indigenous-peoples

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I wonder why indigenous women have 3 times the risk of being a victim of violence than non-indigenous. This may be because of racism. In Canada, there has been a lot of racism and stereotypes placed on indigenous people. Indigenous people have the stereotype of being alcoholics and in poverty. This may be a reason why indigenous women have 3 times the risk of being a victim of violence, than non-indigenous women. http://www.rcmp-grc.gc.ca/en/missing-and-murdered-aboriginal-women-national-operational-overview

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i wonder why student at high  school drop out of school at the at of 16 to 18. this link helped me understand why students do it. https://www.statcan.gc.ca/pub/89-503-x/2010001/article/11542-eng.htm

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i wonder have native how Native people overcame many cultural and spiritual challenges to be able to fight in WWII? This link helped me understand how they over came it.
www.veterans.gc.ca/eng/remembrance/history/historical-sheets/aborigin.

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I wonder how the suicide outbreak started and why its happening so much. This website helped me understand what was happening to these teens. https://news.vice.com/article/seven-stories-from-the-suicide-epidemic-plaguing-canadas-indigenous-youth

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I wonder how they could have dealt with the kids with mental health issues? This link really helps me understand why the kids, developed issues, and why its still prevalent.
https://www.suicideinfo.ca/resource/indigenous-suicide-prevention/
How would u have coped with a mental health issue back then?

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I wonder how indigenous athletes keep on going when it was hard?
It impowerd them to be better
https://www.thestar.com/sports/2017/07/16/north-american-indigenous-games-shows-indigenous-athletes-happy-proud-and-ready-for-the-future.html

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I wonder  why would anyone want to hurt another person and what can they possibly be thinking to want to end someone’s life and take them away from their family.

From this link learned that there is way more Aboriginal people that have been murdered or is missing, and that some of those cases are unsolved. And that most women are found on Highway 16 ( Highway of Tears)
http://www.cbc.ca/missingandmurdered/

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I wonder Why did the Stoney point ojibwe  band members fight for the ipperwash park and why was it taken away from them
https://policedeviance.wordpress.com/2011/11/01/the-ipperwash-crisis-a-deeper-analysis/ this source really breaks it down and it also explains why the incident ended up in a tragic way

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I wonder how Indigenous athletes still keep going through the pain ?

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Ah ah ah ah hahahahahahahahahahahhahah

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I wondered  what the government did to help the victims of the Residential Schools. My source showed the history of the Schools, how the children were
treated, and what they went through.

http://indigenousfoundations.arts.ubc.ca/the_residential_school_system/

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I wonder why Students in high school drop out at the age of 16 to 18 in residential schools.

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I wonder what the reason was for all of the epidemic suicides in the aboriginal youth in reserves. www.theguardian.com/inequality/2017/aug/30/our-society-is-broken-what-can-stop-canadas-first-nations-suicide-epidemic

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I wonder why students drop out of of high school at the age 16 to 18

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I wonder how First Nation people go on with their lives after residential school
https://fisherodjig.wordpress.com/2010/06/29/residential-schools-and-their-affects-on-first-nations/

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I wonder how saul managed to go through a lot and why only aboriginal people are treated the way saul was treated

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I wonder what went through the heads of the students at residential schools who took their lives. Nearly 6000 children died because of residential schools. The sourse that I found showed me how horrible it must have been for children in residential schools. Most children who died were marked as discharged or missing. Some parents never truly learned what happened to their children. https://globalnews.ca/news/2027587/deaths-at-canadas-indian-residential-schools-need-more-study-commission/

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Reserve schools are failing Canada’s aboriginal students and there is no quick-and-easy fix, says a new report from the C.D. Howe Institute.

A study released Thursday by the research group found that only four of 10 young adults living on reserves across the country have finished high school.

Those figures contrast sharply with graduation rates of seven out of 10 for off-reserve aboriginals and nine out of 10 for non-aboriginals. The study also found eight out of 10 Metis graduate from high school across the country.

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I Wonder why the aboriginal people were seen as childlike animals
That needed an education. Why did their rights get taken away because of their skin color and beliefs.

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I wondered what it was like for natives for fight in the world wars. They went through prejudice and were often rejected from serving in the war. http://www.veterans.gc.ca/eng/remembrance/those-who-served/aboriginal-veterans/native-soldiers/peaceful

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I wonder how Indigenous athletes delt with the media and how they were represented by it. Tom Longboat had a hard time dealing with the media because they would take any flaw he had and run with it just because he was a different race than everyone else. An example of this is when he wantd to train a certain way and his coaches and promoters were annoyed. This gave the press the oppertunity to talk about that and also other discriminating things that had little to no relevance to the original topic just because he was Indigenous (Kelly). This source gave me a lot of information about this certain topic along with pictures and videos and it really put me in Tom Longboat's shoes and what he went through. http://www.cbc.ca/sports/olympics/summer/trackandfield/canada-150-tom-longboat-1.4067560

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I wonder how native children, now adults,that attended residential schools struggle with their cultural identity after having demoralizing messages on their people's ways drilled into their heads.  http://blog.nativepartnership.org/graduation-rates-american-indian-education/

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"racist abuse from fans is wrecking AFL says Adelaide star Eddie Betts" (The Guardian) I wonder how Eddie Betts feels about the racial remarks said and done to him.  This article tells me exactly how Betts feels about discrimination in sports and it tells us what he has said about it.
https://www.theguardian.com/sport/2017/apr/13/racist-abuse-from-fans-is-wrecking-afl-says-adelaide-star-eddie-betts

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I wonder how then native people felt when it took eight years for a inquiry

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I wondered how Dudley George family dealt with their son passing away due to racism. They got 95 million and their land back 20 years later, but no reward or prize will ever make up for what that police officer did. They were probably so depressed and sad but at least the police officer got arrested for the horrible thing he did. http://toronto.citynews.ca/2017/08/15/exclusive-22-years-after-fatal-shooting-of-dudley-george-ipperwash-still-doesnt-feel-like-home/

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I wonder if anything happened to the Premier, Mike Harris, who was partly responsible for Dudley George's death because of his racist remarks the day before. I want to know if he  got into any trouble and faced any consequences for the remarks he said about Aboriginal people. I want to learn more about why his death was only brought up after 8 years, and if Harris suffered any consequences when the videotapes were released. http://indigenousfoundations.arts.ubc.ca/ipperwash_crisis/

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I wonder how the Indigenous communities feel when one of their own are killed. This article gave me insight to the life of an Indigenous woman who experienced human trafficking, and how she felt. How do we solve the problem of missing and murdered Indigenous women?
https://beta.theglobeandmail.com/news/national/the-trafficked-sexual-exploitation-is-costing-canadian-women-their-lives/article28700849/#part11

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I wonder what happens to the bodies of indigenous people when they drink dirty and contaminated water. This website explains the consequences of drinking contaminated water. It shows the deases that are given through the bacteria in the water. How can we solve the problem of dirty water access in reserves? http://www.halton.ca/cms/One.aspx?pageId=15092

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I wonder how Karina Wolfe's parents feel knowing and facing the sex offender who killed their daughter. Her mom waited for 5 years "waited for her to come home" (Karina's mom) I wonder how some aboringal/indigenous parents feel about having a young daughter especially when more than half of women murders are attempted and made on Indigenous women? http://www.cbc.ca/missingandmurdered/mmiw/profiles/karina-wolfe

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"George Armstrong: The Chief" (NHL). I was wondering about his life and what inspired him to become part of the Maple Leafs. This article gives me information, directly from the NHL, about who he was before. I hope to learn more about his struggles he faced before becoming a professional hockey player. https://www.nhl.com/mapleleafs/news/george-armstrong-the-chief/c-753980

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"Ontario First Nation 'in shock' after two more young people take their own lives"(Galloway Gloria).

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I wonder what Saul's brother Benjamin's story was. Check out this story of young Chanie Wenjack who died en route to finding his father, after running away from his residential school. Songwriter Gord Downie portrays Chanie following the railroad track through the northern Ontario wilderness, clinging to seven matches for security. What did Saul cling to? What do I cling to? M. Whittaker