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Documentary

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I've been asked many times how the journey of Elder in the Making got started. The simple answer is curiosity. Curiosity about an acknowledgement and a date: September 22, the day that Treaty 7 was signed. It was a curiosity that would take me all across Alberta...

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"The land is like our mother. It is the source of life."

Narcisse Blood

"The treaty we broke was the unwritten one based on trust and a commitment to help."

Chris Hsiung

"I started questioning my last name, Smith. What the heck was up with that? That's not a Blackfoot name."

Cowboy Smithx

I've been asked many times how the journey of Elder in the Making got started. The simple answer is curiosity. Curiosity about an acknowledgement and a date: September 22, the day that Treaty 7 was signed. It was a curiosity that would take me all across Alberta...

I've been asked many times how the journey of Elder in the Making got started. The simple answer is curiosity. Curiosity about an acknowledgement and a date: September 22, the day that Treaty 7 was signed. It was a curiosity that would take me all across Alberta...

I've been asked many times how the journey of Elder in the Making got started. The simple answer is curiosity. Curiosity about an acknowledgement and a date: September 22, the day that Treaty 7 was signed. It was a curiosity that would take me all across Alberta...

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Elder in the Making | A Treaty 7 roadtrip documentary of reconciliation

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I've been asked many times how the journey of Elder in the Making got started. The simple answer is curiosity. Curiosity about an acknowledgement and a date: September 22, the day that Treaty 7 was signed. It was a curiosity that would take me all across Alberta...

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Faculty of Native Studies: Academic reads recommended by U of A

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Faculty of Native Studies: Academic reads recommended by U of A

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Publications - Faculty of Native Studies

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Setting the Stage for Reconciliation

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Reconciliation-coming to terms with Canada's colonial roots and making room for other stories and perspectives in understanding our shared history-is a daunting process to undertake for many Canadians. A graduate student in the University of Alberta's Faculty of Education is hoping that a unique dance performance by a group of Alberta high school students might inspire audiences to see reconciliation in a new way.

For the past three years, master's student Sara Solvey has been part of the teaching team that delivers EDU 211: Aboriginal Contexts in Education, a mandatory course for all undergraduate students in the Faculty of Education. She has seen students struggle to square the reality of colonial history and its lingering effects on Indigenous peoples with their own perceptions of Canada.

RELATED: Teaching a new story of Indigenous experience

"Students are confronted with histories, perspectives, experiences and knowledge systems that are quite different than what they thought they knew. This can lead to feelings of hopelessness and even confusion about what to do next," Solvey says of the course.

Many paths to reconciliation

Graduate student Sara Solvey is bringing the New Blood production to the UAlberta campus. Photo credit: Sara Solvey.

Solvey was visiting her hometown of Calgary in 2015 when she caught a performance of , a theatrical work that incorporates poetry, traditional Blackfoot music and dance, contemporary dance and the music of Peter Gabriel to tell the story of Vincent Yellow Old Woman, a residential school survivor who became the chief of the Siksika Nation. The show was created by students at Strathmore High School in southern Alberta, and Solvey recognized in it an opportunity to initiate a new conversation about reconciliation with EDU 211 students.

"In EDU 211, the teaching team asks us to attend to the stories that we tell and to consider how we might tell them differently as a way to action. I think New Blood exemplifies that action. They tackle the tough issues of our colonial history, and they do it in a collaborative way," Solvey says. "It's a real collaboration of students from diverse backgrounds, and I think they offer our students a way to proceed in a creative way, and they demonstrate there isn't just one way to do reconciliation, there isn't just one way to do decolonization."

Thanks to Solvey's efforts the production is coming to Edmonton, and more than 60 undergraduate students currently enrolled in EDU 211 will see New Blood as part of the experiential requirement for the course. The general public is invited to see the show on Tuesday, March 7 at 7 p.m. at the Timms Centre for the Arts on UAlberta's North Campus (tickets can be purchased online through Eventbrite).

Renewing relations through art

Deanne Bertsch, the teacher at Strathmore High School who created New Blood with her students, says the production grew out of her own desire to know more about Indigenous history and to provide her students with a meaningful way to engage with reconciliation.

"The amazing thing about this show is that it's brought greater understanding to our non-First Nations students and created relationships that weren't there before," Bertsch says. "A lot of the First Nations students have said how grateful they are that the non-First Nations students feel this story is important enough to tell. And the non-First Nations students say they have a great awareness and understanding around First Nations issues and history."

Since premiering in 2015, New Blood has been performed almost 70 times all over Alberta. Bertsch says she and her troupe of 30 students are excited to bring the production to Edmonton for the first time and to be performing before an audience of pre-service educators.

" New Blood is a good example of what can happen for teachers in schools and how you can do something for reconciliation projects with your students," Bertsch says.

While New Blood serves to provoke conversations about reconciliation, Solvey emphasizes that it is also a beautiful piece of theatre in its own right.

"It is very multifaceted, very colourful. You don't have time to breathe through the whole performance," says Solvey. "It's really amazing that high school students have created something this accomplished."

Feature image: New Blood blends traditional Blackfoot music and the music of Peter Gabriel to create a multifaceted piece of theatre about survival, resilience and reconciliation. Photo credit: Deanne Bertsch.
For almost as long as there's been a Canada, there's been a University of Alberta. Over the next year, in honour of Canada's 150th anniversary, we're proudly celebrating the people, achievements and ideas that contributed to the making of a confederation.

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Reconciliation-coming to terms with Canada's colonial roots and making room for other stories and perspectives in understanding our shared history-is a daunting process to undertake for many Canadians. A graduate student in the University of Alberta's Faculty of Education is hoping that a unique dance performance by a group of Alberta high school students might inspire audiences to see reconciliation in a new way.

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The Daniels case was heard by the Supreme Court of Canada in October 2015 and was won on April 14, 2016. This landmark case addressed whether the Crown owes the same fiduciary duty to Métis and Non-Status Indians as it does to Treaty Indians. It is too early too tell what the implications of the Daniels victory will be, however, this landmark case will urge Canada to move forward with the Métis community to commence negotiations and implement policies that work for Métis citizens.

MNA Legal Counsel, Jason Madden from Pape Salter Teillet, has provided a full legal summary of the case outcome that can be accessed here: http://albertametis.com/wp-content/uploads/2016/04/PST-LLP-Summary-Daniels-v-Canada-SCC-April-19-2016-1.pdf

The MNA will additionally post a Daniels FAQ sheet in the near future to help elucidate the case outcome.

The full decision of the Supreme Court of Canada in the Daniels case can be found at: http://scc-csc.lexum.com/scc-csc/scc-csc/en/15858/1/document.do Key elements of the Supreme Court of Canada judgement are outlined below: Declaration #1

A declaration that Métis and Non-Status Indians are within the term "Indians" in Section 91(24) is issued.(para. 58)

The declaration has practical utility to end the "jurisdictional tug-of-war" (para. 15). The Court acknowledged that the current situation has left Métis and non-status Indian communities in a "jurisdictional wasteland" so an answer to the question is necessary (para. 13). An answer to the question will allow these groups to hold government "accountable for the inadequate status quo" and "guarantee both certainty and accountability" (para. 15)

Section 91(24) is about the federal governments relationship with all of Canada's Aboriginal peoples-this includes the Métis and Non-Status Indians (para. 49). Section 91(24) and s. 35 should be read together in order to advance reconciliation.

Constitutional changes, apologies for historic wrongs and appreciation of Aboriginal peoples as partners in Confederation all indicate that reconciliation with all of Canada's Aboriginal peoples is Parliaments goal (para 37).

There is no doubt that the Métis are a distinct people (para. 42). No need to delineate between which mixed ancestry communities are Métis and which are non status-they are both "Indians" within s. 91(24) (para. 46) Whether a community is non-status Indian and Métis will be worked out on a case-by-case basis. (para. 47)

Section 91(24) has a different purpose that s. 35. Section 91(24) is about the federal governments relationship with Canada's aboriginal peoples. Section 35 deals with the recognition and affirmation or rights and claims. (para. 49).

The Court goes out of its way to note that Métis and Non-Status Indian inclusion in s. 91(24) does not mean that all provincial legislation with respect to these groups are ultra vires (i.e., outside of the authority of provincial legislatures). This means that the Alberta Métis Settlements legislation is not problematic or inconsistent with Métis inclusion in s. 91(24).
Declaration #2

The Crown is in a fiduciary relationship with all Aboriginal peoples, including, the Métis and Non-Status Indians. Delgamuukw and MMF already recognize that this fiduciary relationship based on Indigenous pre-existence. As such, granting the third declaration would be redundant. (paras. 43, 53)
Declaration #3

There is already a Crown duty to negotiate with Métis and Non-Status Indian communities recognized in law.Haida, Tsilquotin and Powley already recognize a context specific duty to negotiate when Aboriginal rights are engaged. As such, granting the third declaration would be redundant. (para 56)

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Daniels v. Canada (2016) - Métis Nation of Alberta

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The Daniels case was heard by the Supreme Court of Canada in October 2015 and was won on April 14, 2016. This landmark case addressed whether the Crown owes the same fiduciary duty to Métis and Non-Status Indians as it does to Treaty Indians.

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French & English

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Canadian Association of Paediatric Health Centres

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Bilingual video about the Truth and Reconciliation Commission's 3rd recommendation #94days for #reconciliation video bilingue sur appel à l'action #3! #94jours pour la #reconciliation

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The hashtags #94days, #94jours, #reconciliation help identify this campaign on Facebook and Twitter, and daily videos for each of the 94 calls to action are uploaded to our Canadian Roots Exchange YouTube channel (#94DaysForReconciliation)

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Read story transcript This special edition of The Current was a public forum held in Toronto looking at how MMIW issues affect children and youth.
​WATCH The Current's five-minute virtual reality documentary about the Highway of Tears.

'I kind of ran away from my identity'

Angel Wolfe was eight-years-old when a knock at the door altered the course of her life.

"Two police officers ... told me my mother's jawbone had been found on [Robert] Pickton's farm," she recalls.

Living in foster care, Wolfe hadn't seen her mother since she was five-years-old. She says she remembers what the officers said "word for word," including when they asked for a sample of her DNA.

It took me a really, really long time to love myself . - Angel Wolfe

Wolfe says that day shattered her hopes for a future with her mother, Brenda Wolfe.

"Growing up in care I always had a dream that I would pack my bags one day and run away and find my mom," Wolfe tells The Current' s Anna Maria Tremonti.

"Once those police told me my mother's jawbone was on a farm, that mirror kind of just shattered all over the floor."

In the years that followed, Wolfe says she grew distant from her Indigenous roots due to the trauma.

"I kind of ran away from my identity ... It took me a really, really long time to learn to love myself."

Wolfe says she struggled as a teenager, but eventually reconnected to her Indigenous identity in her 20s.

These days Wolfe works to educate people on the reality of missing and murdered Indigenous women in Canada.

We can't get to reconciliation until we have the truth part. - Rebecca Benson

Transwomen missing in inquiry

Rebecca Benson is a member of the two-spirit community, and the two-spirit program coordinator at Egale. She says the issue of missing and murdered Indigenous women impacts them "drastically."

"A lot of transwomen, for example, have gone missing, and they're not specifically named in the inquiry," she says.

"And two-spirit folks are missing entirely from the language of the INAC [Indigenous and Northern Affairs Canada] inquiry website."

Benson says the national MMIW inquiry is necessary and important, but she is concerned that it excludes the two-spirit community, transpeople, men, and boys.

"The inquiry is set up along the gender binary and that's not our system necessarily of doing things," she tells Tremonti.

"This isn't the Indigenous way of doing justice, so people will be left out."

I learned about [MMIW] through the news, not through school. - Sam Mukwa Kloetstra

Benson says she expects "more than canoes" from the government.

"We want canoes and then some," she laughs.

"I expect folks to understand that reconciliation is a two-way street. And that we can't get to reconciliation until we have the truth part."

Schools need to talk about MMIW

Sam Mukwa Kloetstra is an Anishinaabe youth from the Mattagami First Nation who did not grow up with knowledge of the issue of MMIW.

"I learned about [MMIW] through the news, not through school, which is where we should be talking about it," he says.

Now that he's aware of the conversation and works as an activist, he says he worries about his female family members.

"Every time I have a fear that when they leave the house, that they're in danger."

Kloetstra takes his role as an ally to women in his community very seriously.

"It's my duty as an Indigenous male to raise them, to help them in any way that I can as another Indigenous person," says Kloetstra.
Listen to the full conversation at the top of this web post.
This event is part of a series of public forums hosted by The Current across the country to explore the issue of missing and murdered Indigenous women.
The Toronto MMIW public forum was produced by The Current's Josh Bloch, Pacinthe Mattar, Ashley Mak and Kathleen Goldhar.

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'Reconciliation is a two-way street': Indigenous youth want 'more than canoes' | CBC Radio

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Read story transcript This special edition of The Current was a public forum held in Toronto looking at how MMIW issues affect children and youth. ​WATCH The Current's five-minute virtual reality documentary about the Highway of Tears. Angel Wolfe was eight-years-old when a knock at the door altered the course of her life.

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Youth and Reconciliation;their words

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Challenge your perspective on poverty. Can you MAKE THE MONTH? #makethemonth

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Historical Trauma on Aboriginal Women and the Road to Reconciliation

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Historical Trauma on Aboriginal Women and the Road to Reconciliation

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Native American Traditions & Meaning of Burning Sage

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House to Home - The Buffalo Sage Wellness House

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Take a journey inside Native Counselling Services of Alberta's minimum security facility for Aboriginal women, the Buffalo Sage Wellness House. From healing to employment to re-integration, House to Home explores the effects of historic trauma on Aboriginal women and the safe road home to reconciliation.

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How to Stop Bullying: Show Your KINDNESS

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Bullying occurs everywhere and between people of all ages. It happens in our homes, at work, and in school. The community of Fort Chipewyan, Alberta is taking a courageous stand against Bullying by returning to the traditional values of KISEWATISIWIN (Cree) & BEYIJA NAZON (Dene) which is translated to: Show Your Kindness.

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Dialogue Workshops Across Canada

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Who We Are

Born from the vision of Chief Dr. Robert Joseph, Gwawaenuk Elder, Reconciliation Canada is leading the way in engaging Canadians in dialogue and transformative experiences that revitalize the relationships among Indigenous peoples and all Canadians. Our model for reconciliation engages people in open and honest conversation to understand our diverse histories and experiences. We actively engage multi-faith and multi-cultural communities to explore the meaning of reconciliation. Together, we are charting a New Way Forward.

Through the development of meaningful partnerships and community outreach programs, Reconciliation Canada has delivered a series of Reconciliation Dialogue Workshops across Canada, hosted events during Reconciliation Week in September 2013, including the Walk for Reconciliation engaging 70,000 people in Downtown Vancouver, and co-hosted events in Ottawa and Vancouver to coincide with the closing of the Truth and Reconciliation Commission of Canada.

Each person has an important role to play in reconciliation. Reconciliation begins with oneself and then extends into our families, relationships, workplaces and eventually into our communities.
Reconciliation Canada - A New Way Forward Society is a registered charity #82140 3599 RR0001.
Click here to read more about Our Story.

What We Do

Reconciliation Canada actively provides programs and initiatives to inspire positive change in communities throughout Canada.

Our current programs and initiatives include:

Reconciliation Dialogue Sessions and Action Plans

Economic Reconciliation Action Plans

Reconciliation-Based Leadership Training & Core Competencies Assessments

Public Awareness and Education

Click here to find out more about our current programs and initiatives.

Impact Reports

Read about our activities and initiatives, including meaningful Impact Stories on reconciliation in action.
Impact Report 2015 Impact Report 2013-2014

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Who We Are Born from the vision of Chief Dr. Robert Joseph, Gwawaenuk Elder, Reconciliation Canada is leading the way in engaging Canadians in dialogue and transformative experiences that revitalize the relationships among Indigenous peoples and all Canadians. Our model for reconciliation engages people in open and honest conversation to understand our diverse histories and experiences.

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monthly calendar

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Calendar

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Deepening our Understanding of First Nations, Métis.pptx

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Madeleine Dion Stout, p. 179

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Preparatory Set

In the 1880s, residential schools were set up by the Canadian government and administered by the churches. Their purpose was to implement the government's policy of "aggressive assimilation", as they believed themselves to be responsible for educating Aboriginal people in Canada. They thought the children's best chance for success in the "new world" was to learn English and adopt Christianity and Canadian customs. These children would then pass their adopted lifestyle on to their children, and native traditions would diminish, or be completely abolished in a few generations. Residential schools were federally run under the then department of Indian Affairs (now known as Aboriginal Affairs and Northern Development Canada) and attendance was mandatory. Agents were employed by the government to ensure all native children attended; often meaning children were forcibly removed from their homes and taken far away. The last residential school closed in 1996.

To familiarize students with the history and issues of residential schools:

1. Share Chief Littlechild's Interview

2. Ask students to put themselves in Chief Littlechild's position and discuss how that would have felt.

1. How do they think the experience would have changed them from who they are today?

2. What would have been their coping mechanisms to deal with language barriers, unknown customs, isolation, loneliness, lack of family and community supports?

Activity 1
All student activities are applicable to Grade 5 to 12 students, with viewer discretion warning. Teachers should review the suggested resources prior to undertaking with their students.

1. View one or more of the following resources. Please note that some of these resources require a 'viewer discretion advisory'. It is strongly recommended that teachers view these before asking students to view, to better assess their applicability in terms of age and grade levels.
An interactive power point - Reclaiming History: The Residential School System in Canada

A student produced video (28 minutes) - Where are the Children? Residential School Survivor Stories

2. Ask students to reflect on the following question and discuss as a group:

1. What does assimilation mean to you?

2. What were the goals for the government's "assimilation" of Aboriginal people?

3. What are the outcomes of "assimilation"?

4. To what extent are current social problems, faced by some Aboriginal people, rooted in residential school experiences?

Activity 2

The Blanket Exercise, developed by KAIROS, gives students an understanding of the historic relationships between Aboriginal and non-Aboriginal people in Canada. This experiential learning exercise helps participants understand why reconciliation is needed. The Blanket Exercise itself takes about 30 to 40 minutes, and should always be followed by a talking circle of at least half an hour. Be aware that it often raises deep emotions. Please invite local First Nations, Métis or Inuit individuals or representatives to be with you to honour the traditional territory, to teach, and to begin to build a relationship.

There is a nominal cost for this activity but it is highly recommended.

Activity 3

The goals of the Truth and Reconciliation Commission of Canada (TRCC), established on June 1, 2008, include documenting and promoting the extent and impact of residential school experiences; providing a safe setting for former students to share their stories; and producing a report for the federal government on the legacy of the residential school system. The TRC's mandate ended in June 2015.

Divide students into groups and request they discuss a few of the following questions:

1. Questions addressing the history and legacy of residential schools:

1. If you were writing an entry for a dictionary, how would you define the word TRUTH.

2. It took over 100 years for the Canadian government to recognize the consequences of the Residential Schools. Why did it take so long for the truth to be recognized?

3. Do you know, or have you met, a Residential School survivor? If so, how did their story impact you?

4. If you met a Residential School survivor, what would you say to them?

5. In discovering the hidden truth about Residential Schools in Canada, what is your most important learning of the day?

2. Questions addressing reconciliation and what it means:

1. If you were writing an entry for a dictionary, how would you define the word RECONCILIATION?

2. When you think of what you've learned, do you think reconciliation is sufficient to address the injustices suffered by Canada's Aboriginal Peoples?

3. Why do you think reconciliation is an important next step after learning the truth about Indian Residential Schools?

4. In discovering more about reconciliation as the primary goal of the Truth and Reconciliation Commission of Canada, what is your most important learning?

3. Questions addressing hope for change for the future:

1. As one INDIVIDUAL person, what actions can you take to support the ongoing process of reconciliation?

2. As a CLASSROOM or school, what collaborative actions can you take to support the ongoing process of reconciliation?

3. If you had to reach out to your COMMUNITY, what could you do to increase public knowledge of the injustices brought on to Aboriginal People in Canada?

4. If you had to explain about Truth and Reconciliation to a younger sibling or a younger student who knew nothing about this, what would you say?

5. If you could send a message to our Government, knowing they made an apology in 2008, what would that message say?

6. If you could write a message to a survivor of a Residential School, what would that message say?

Activity 4

1. As a first step in this activity, based on the knowledge acquired by students to date on Canada's Residential Schools, ask them to compare their class or their school to that of a residential school in Canada.
Ask students to identify similarities and differences? You can use the chart below to list their findings.

2. As a second step in this activity, ask students to imagine they are a new residential school student at the primary or elementary level. They have an opportunity to write a letter to one person only about their experience in their new surroundings and their new life.

1. Who would they write the letter to?

2. What would the letter say?

3. Ask students to read their letters aloud.

Activity 5

The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), which took 25 years to construct, contains 46 articles. It was adopted by the United Nations general assembly on September 13, 2007. The Canadian government, along with Australia, the United States and New Zealand voted against UNDRIP. All four opposing countries have since changed their vote in favour of the Declaration. The Canadian government's endorsement of UNDRIP, on July 30, 2012, may also be part of the reconciliation process.

1. Ask students to become familiar with the declaration, and to choose one or more of the 44 articles of UNDRIP to research and reflect upon.

2. Ask them to write a short opinion piece that includes how the article(s) ties into the truth and/or reconciliation process today, and in the future.

3. Ask them to include how the article(s) supports Aboriginal people today and in the future.

Culminating Activity - From Reflection to Action

The Truth and Reconciliation Commission of Canada issued its end-of-mandate report in June 2015, Honouring the Truth, Reconciling for the Future (PDF, 13.1 MB). Part of that report includes a Call to Action, which includes 94 recommendations to redress the legacy of residential schools in Canada and to advance the process of reconciliation.

1. Ask students to address one of the following recommendations, as it pertains to the education, health and rights of Aboriginal people in Canada. This would entail discussion, research and presentations.

1. Recommendation 10: "We call on the federal government to draft new Aboriginal education legislation with the full participation and informed consent of Aboriginal Peoples...."

2. Recommendations 13+14: "We call upon the federal government to acknowledge that Aboriginal rights include Aboriginal language rights, and ... We call upon the federal government to enact an Aboriginal Languages Act ...."

3. Recommendation 18: "We call upon the federal, provincial, territorial, and Aboriginal governments to acknowledge that the current state of Aboriginal health in Canada is a direct result of previous Canadian government policies, including residential schools, and to recognize and implement the health-care rights of Aboriginal people as identified in International law, constitutional law, and under the Treaties."

4. Recommendation 44: "We call upon the Government of Canada to develop a national action plan, strategies, and other concrete measures to achieve the goals of the United Nations Declaration on the Rights of Indigenous Peoples."

5. Recommendation 62.i: "We call upon the federal, provincial and territorial governments, in consultation and collaboration with Survivors, Aboriginal peoples, and educators, to: i) Make age-appropriate curriculum on residential schools, Treaties, and Aboriginal peoples' historical and contemporary contributions to Canada a mandatory education requirement for Kindergarten to Grade Twelve students."

2. Ask students to prepare a class presentation on the recommendation, including their research and findings, and to potentially include a plan of action that would engage them in the support of the recommendation.

Extension Activity

Many apologies were made in 2008 by the Government of Canada and many churches. Based on the principles of changing societal values, the recognition that people make mistakes based on misinformation and perpetuated stereotypes, and that reconciliation is based on respect, relationships and collaboration:

1. Ask students to review some of the apologies by:

1. The Government of Canada

2. The Royal Canadian Mounted Police

3. The Anglican Church of Canada, available in 11 languages, including 9 Indigenous languages.

4. The Presbyterian Church in Canada

5. The Canadian Conference of Catholic Bishops

6. The United Church of Canada

2. Have an open and honest discussion about our forefathers' misguided actions and policy decisions, and discuss the merits of public apologies as a process of reconciliation.

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In the 1880s, residential schools were set up by the Canadian government and administered by the churches. Their purpose was to implement the government's policy of "aggressive assimilation", as they believed themselves to be responsible for educating Aboriginal people in Canada.

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EPSB Reviews: The First Nations, Métis, and Inuit Collection is maintained by the First Nations, Métis and Inuit Education team, Edmonton Public Schools. This annotated bibliography represents the diversity of First Nations, Métis, and Inuit cultures across Canada and some areas of the United States.

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In This Together:Fifteen Stories of Truth & Reconciliation

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In This Together:Fifteen Stories of Truth & Reconciliation

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The CBC's home for readers and writers, CBC Books includes Canada Reads, Writers & Company with Eleanor Wachtel, The Next Chapter with Shelagh Rogers, Canada Writes, the CBC Literary Prizes and more.

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Book: Outcasts of River Falls;Metis Road Allowance in Alberta

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Book: Outcasts of River Falls;Metis Road Allowance in Alberta

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10 Books About Residential Schools To Read With Your Kids

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10 Books About Residential Schools To Read With Your Kids

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http://www.cbc.ca/news/indigenous/10-books-about-residential-schools-to-read-with-your-kids-1.3208021

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http://www.cbc.ca/books/2016/10/a-reconciliation-reading-list-15-must-read-books.html

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http://medicinewheel.education/

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Metis Residential School Experience

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A new exhibit in Winnipeg is putting a spotlight on the Métis experience of residential schools in Canada.

Forgotten launches Monday at the United Way of Winnipeg. The exhibit is a series of photographs documenting residential schools in Manitoba and historical markers throughout Métis history.

For Andrew Carrier, the opening is an important piece of recognition for Métis survivors.

"It's to recognize that there's a price that the Métis community has paid for higher education, and that price is loss of identity, shame of our Métis culture," he said. Carrier is the minister responsible for Métis Residential Day School Survivors in the Manitoba Métis Federation.

He's also a survivor of the residential school system. Carrier attended a "day school," as did his parents and grandparents. He said he hasn't yet processed the abuse he experienced when at school, but events like the exhibit contribute to healing.

"Part of the healing process .. is to speak about the tragedies and the hardship," Carrier said.

"To this day, the apologies have only been asserted to the First Nations community and the Métis have been, for the most part, not allowed to speak about the discipline and the sexual abuse that they suffered at the hands of the administrators, or even at the hands of the teachers and at the hands of any abuser."

Raising awareness

Carrier said he feels like the general public has little to no awareness of the Métis experience of residential schools, which he said was "very similar, if not identical" to what First Nations students went through, aside from the fact that many Métis students would have only attended "day schools" instead of boarding schools.

The new exhibit will focus on history of schools in the past, but Carrier said their impact has reverberated into the present, carried on through living survivors and the loss of Métis culture and tradition.

If you'd like to see Forgotten: The Métis Residential School Experience you can drop in at the United Way offices at 580 Main St.

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Forgotten: Exhibit on Métis experience of residential schools important recognition, survivor says | CBC News

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A new exhibit in Winnipeg is putting a spotlight on the Métis experience of residential schools in Canada. Forgotten launches Monday at the United Way of Winnipeg. The exhibit is a series of photographs documenting residential schools in Manitoba and historical markers throughout Métis history.

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Wahkohtowin:Cree Natural Law

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Discussions by four Cree elders; George Brertton, Fred Campiou, Isaac Chamakese and William Dreaver, give insight into the differences between Canadian law and Cree Natural Law and why Natural Law is needed in contemporary society. Wahkohtowin means "everything is related." It is one of the basic principles of Cree Natural Law passed through language, song, prayer, and storytelling.

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Cultural Activities in an urban context

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Festival | Edmonton | Flying Canoë Volant

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Festival | Edmonton | Flying Canoë Volant

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A night time adventure! Join one of Edmonton's great winter festivals and discover French Canadian, First Nations and Métis magic through light, music and dance

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Search Tool

Many of the resources compiled and created by the Resource Centre are now available to you online. Please search through our database for materials in our growing resource library. We are continually adding new resources so please check back often.

Results:

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Search Tool Many of the resources compiled and created by the Resource Centre are now available to you online. Please search through our database for materials in our growing resource library. We are continually adding new resources so please check back often.

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In the Empowering the Spirit video series, literacy is explored through storytelling as a way of sharing culture and values, understanding ourselves and others, and as an important form for expressing personal voice and connecting to others.

Literacy and Numeracy for First Nations, Métis and Inuit Students

Deepen your understanding of the importance of literacy and numeracy for First Nations, Métis and Inuit students. This motivational video highlights key messages from the Empowering the Spirit Forum in which 300 people came together to share their stories and knowledge about the power of literacy and numeracy learning.

Length: 3 minutes 52 seconds
Click here for the Learning Guide

The Importance of Storytelling

Learn how storytelling, a traditional way of sharing the culture and values of a community, remains a valuable teaching tool for today.

Length: 6 minutes 5 seconds
Click here for the Learning Guide

Storytelling: Understanding Who We Are

Tap into the power of stories to engage students and help them better understand themselves and the human condition. This video explores the central role that stories hold in First Nations, Métis and Inuit world views, and how stories reflect our universal experience.

Length: 6 minutes 21 seconds
Click here for the Learning Guide

Storytelling: Its Many Forms

Learn how the different forms of storytelling give students channels for expressing their voice and connecting to culture. This video features First Nations, Métis and Inuit artists, educators and scholars sharing their perspectives of how the tradition of storytelling permeates their cultures and world views.

Length: 5 minutes 11 seconds
Click here for the Learning Guide

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Literacy Video Series First Nations Métis Inuit Student Education Resources Alberta Educators

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In the Empowering the Spirit video series, literacy is explored through storytelling as a way of sharing culture and values, understanding ourselves and others, and as an important form for expressing personal voice and connecting to others. Deepen your understanding of the importance of literacy and numeracy for First Nations, Métis and Inuit students.

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Teacher Resource Guide: Social Studies 5

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Teacher Resource Guide: Social Studies 5

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Can sort by most recent titles in Fiction, Non-fiction, Educator and Student resources, Residential School titles, etc. Based in British Columbia.

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Strong Nations - Indigenous and Native American Books, Aboriginal Kids Books, First Nations Kids Books, Inuit, Metis - Building Strong Nations Together!

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Strong Nations offers the best selection of Indigenous, Native American, Aboriginal, First Nations, Inuit, and Metis books for all ages.

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Indigo/Chapters Indigenous Book Club Titles

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Indigo/Chapters Indigenous Book Club Titles

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15 Books to Read for Indigenous Book Club Month 

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15 Books to Read for Indigenous Book Club Month 

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June 2016, CBC

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The CBC's home for readers and writers, CBC Books includes Canada Reads, Writers & Company with Eleanor Wachtel, The Next Chapter with Shelagh Rogers, Canada Writes, the CBC Literary Prizes and more.

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Annual First Nations, Métis and Inuit Cultural Camp, Jasper

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Annual First Nations, Métis and Inuit Cultural Camp, Jasper

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Experiential camp for educators organized by ERLC in conjunction with Grande Yellowhead Public School Division. Most recent camp - Nov 2016. Next date TBD.

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Educator Resources archived by Alberta Regional Professional Development Consortia 

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Educator Resources archived by Alberta Regional Professional Development Consortia 

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Visit local consortia site, e.g., erlc.ca and search for resources by Focus Area or by Teacher or School Leader Quality Standards > First Nations, Métis, Inuit

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- Relationships
- Language, Cultural Identity and Voice
- Experiences and Worldviews
- Ancestors, Time and Place

Education for Reconciliation
Three Year Project Led by ERLC and CRC

1. Develop, design and deliver professional learning opportunities; including authentic and experiential that facilitate deeper awareness and understanding of foundational knowledge for district leads, school administrators, teachers, school staff, parent and community related to:

 Historical Perspectives and current contexts
 Legacy of Residential Schools/ Intergenerational Trauma/Social Inequity/Anti-Racism
 Treaty Education
 Truth and Reconciliation Commission Calls to Action for Education

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Guiding Voices Website - Alberta Education  (2015)

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Guiding Voices Website - Alberta Education  (2015)

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A Curriculum Development Tool for Inclusion of First Nation, Métis and Inuit Perspectives Throughout Curriculum

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Historic, Legal and Contextual Background Information

The reference terms and concepts explore legal and policy definitions; historical or contextual use of terminology; and concepts related to citizenship, culture and cultural repatriation, epistemologies and identity.

All terms and concepts presented here are for reference only to support building shared meaning and understanding about the criteria used in Guiding Voices.

The inclusion of these terms and concepts is respectful of the diversity of identities of First Nations, Métis, Inuit, Aboriginal and Indigenous peoples, permitting them to self-identify in their own meaningful ways.

Definitions and understandings provided are from various identified sources.

The legal and policy definitions are intended to directly reference legal documents and are intended to reflect community and organizational understandings. The terms and definitions are derived from the Federal Indian Act; the Constitution Act, 1982; Bill C-31 and relevant policy documents in the Canadian context.

Over time, there has been a change in legal and policy terminology; therefore, there may not appear to be agreement in the use of specific legal and policy terms.

Terms such as Indian, Native and Aboriginal are synonymous to the Indian Act; the Constitution Act, 1982; and Bill C-31. There has been a shift in the usage of terms; the terminology used has been to some extent necessarily circular: one term has been used in the process of defining another. Readers should keep in mind that there is no single term to describe Indigenous peoples; however, collective terms such as First Nations, Métis, Inuit, Indigenous or Aboriginal vary in their geo-political application.

Historical or contextual terminology in the Canadian context regarding First Nations, Métis, Inuit, Aboriginal and Indigenous peoples should reflect the following considerations:

Pre-Contact: Use the specific name of nation (that is, using the nation's own name) or refer to as First Peoples collectively.

Post-Contact: Use the specific name of nation (that is, using the nation's own name first with colonial given name in parentheses) or refer to as First Nations peoples collectively.

Post-1982 and Signing of Canadian Constitution and Charter: Use the specific name of First Nation, Métis or Inuit nation/group or refer to as Aboriginal peoples collectively; as First Nations, Métis and Inuit in Alberta; or as First Nations, Métis or Inuit to refer to one of the three larger collective groups of peoples in Canada.

Global Communities: Use the specific name of nation or group (that is, using the nation's own name) and possibly including the colonial given name, if applicable, in parentheses, or refer to as Indigenous peoples collectively.

Inuit, Métis and First Nations people may use different terminology to refer to different aspects of their individual and collective identities, such as using their nation's own name in their original language to reflect their cultural and linguistic origins and identity.

Support for accurate use of terminology regarding Aboriginal peoples should be provided in curriculum, especially to support teachers/educators.

Historical thinking skills are needed to understand the diversity of terminology regarding the names of nations and references for peoples. Terminology has changed in regards to the different names for the same nation and the difference between a linguistic group and the nations to which speakers may belong.

Glossary of Terms and Concepts

Aboriginal

The term Aboriginal is generally used in context as a legal and policy term (i.e., term used in policy in Alberta and in Canada) that refers to people's political identity surrounding rights and governance.

The term Aboriginal is used in the context of the Indigenous peoples of a particular country. The term is referenced in the Constitution Act, 1982: "'aboriginal peoples of Canada' includes the Indian [status and non-status], Inuit and Metis peoples of Canada."

In usage: Aboriginal (noun) vs. aboriginal (adjective): Use as a noun in Canadian context in reference to all three groups: First Nations, Métis and Inuit.

Examples:
Capitalized: First Nations, Métis and Inuit are the Aboriginal people in Canada.
Not capitalized: Many collectors find aboriginal art to be valuable.

Aboriginal Peoples

This is a collective name for all of the original peoples inhabiting what is now Canada and their descendants. Section 35(2) of the Constitution Act, 1982 says "'aboriginal peoples of Canada' includes the Indian [status and non-status], Inuit and Métis peoples of Canada."

The Constitution does not define membership in First Nations (Indians), Inuit and Métis groups. First Nations, Inuit and Métis peoples have unique heritages, languages and spiritual beliefs. Aboriginal Peoples is a term also used in some other parts of the world to refer to the first inhabitants of a given area.

Aboriginal Worldviews and Perspectives

The worldviews of Aboriginal peoples are distinct from the worldview of the mainstream culture in Canada. A worldview is a way of perceiving and conceptualizing everything in existence.

The Aboriginal worldview presents human beings as inhabiting a universe made by the Creator and as striving to live in a respectful relationship with nature, with one another and with oneself.

Each Aboriginal culture expresses this worldview in different ways, with different practices, stories and cultural products.

Our Words, Our Ways: Teaching First Nations, Métis and Inuit Learners describe the Aboriginal worldview as "a holistic process where learning takes place across different spheres of human experience including spiritual, physical, emotional and mental dimensions. Worldviews may also consider relationships and experiences of the past, present and future as interconnected" (p. 13).

Authenticity of Sources

A source (story, voice, visual or representation of Aboriginal perspectives or history) is considered authentic when it is validated by Elders or by members of the community who are recognized as appropriate representatives for the group.

Bias

A bias is a "subjective opinion, preference, prejudice or inclination, often formed without reasonable justification, that influences an individual's or group's ability to evaluate a particular situation objectively or accurately; a preference for or against."

(© Canadian Race Relations Foundation. Glossary. http://www.crrf-fcrr.ca/en/resources/glossary-a-terms-en-gb-1/item/22801-bias. Nov. 2012). Reproduced with Permission.)

Bill C-3

This bill amended provisions of the Indian Act, which the Court of Appeal for British Columbia found to be unconstitutional in the case of McIvor vs. Canada.

Bill C-3: Gender Equity in Indian Registration Act, effective on January 31, 2011, ensures that "eligible grand-children of women who lost status as a result of marrying non-Indian men are entitled to registration (Indian status). As a result of this legislation approximately 45,000 persons will become newly entitled to registration."

View more information about the bill at the Indigenous and Northern Affairs Canada website.

Bill C-31

Bill C-31 was the pre-legislation name of the 1985 Act to Amend the Indian Act. This act eliminated certain discriminatory provisions of the Indian Act, including the section that resulted in Indian women losing their Indian status when they married non-status men.

Bill C-31 enabled people who were affected by the discriminatory provisions of the old Indian Act to apply to have their Indian status and membership restored.

Clan System

A clan system is a social organizational system where each clan member performs a specific group of functions for the community at large. Membership in a clan may be hereditary, through community appointment, or by clan adoption. A clan system describes the interconnected relationships between individuals and groups.

Colonialism and Colonization

Colonialism "usually refers to the period of European colonization from Columbus (1492) onwards, in the Americas, Asia and Africa, and taking on different forms from settler colonies like Canada to non-settler colonies such as India during British rule. Colonialism differs also across colonizing nations and across time. For example, French colonialism had different policies from British colonialism."

(© Canadian Race Relations Foundation. Glossary. http://www.crrf-fcrr.ca/en/resources/glossary-a-terms-en-gb-1/item/22808-colonialism (Nov. 2012). Reproduced with Permission.)

The WNCP Common Tool for Assessing and Validating Teaching and Learning Resources for Cultural Appropriateness and Historical Accuracy of First Nations, Métis and Inuit Content states the following: "Modern colonialism is often seen as part of 'globalization,' which includes the exploitation of labour and national resources by transnational corporations, the expansion of free trade agreements and blocs, and the commoditization of Indigenous Knowledge.

"The colonizers impose their institutions and belief systems in the colonized territories. Britain and France fought for the colonization of what is now called Canada until Britain gained full power in 1763. Nine tenths of the earth's land base was colonized by European nations throughout the eighteenth and nineteenth centuries. (Canadian Race Relations Foundation 2006)" (pp. 20-21).

Cultural Advisors

The WNCP Common Tool for Assessing and Validating Teaching and Learning Resources for Cultural Appropriateness and Historical Accuracy of First Nations, Métis and Inuit Content, describes cultural advisors as "First Nations, Métis and Inuit individuals who have specific knowledge and wisdom related to their cultural practices, customs, history, values, and language. They facilitate, support, promote and coordinate cultural practices" (p. 21).

Cultural Appropriateness

The WNCP Common Tool for Assessing and Validating Teaching and Learning Resources for Cultural Appropriateness and Historical Accuracy of First Nations, Métis and Inuit Content says this term means that a resource "appropriately respects the languages and cultures of a diverse group of people, manifested through actions which reflect their protocols and ways of knowing that encompasses their values, traditions, customs, practices, histories and experiences" (p. 21).

Culture

Culture is "the mix of ideas, beliefs, values, behavioural norms, knowledge and traditions of a group of individuals who have a historical, geographic, religious, racial, linguistic, ethnic or social context, and who transmit, reinforce and modify those ideas, values and beliefs, passing them on from one generation to another. . . . It results in a set of expectations for appropriate behaviour in seemingly similar contexts."

(© Canadian Race Relations Foundation. Glossary. (Nov. 2012). Reproduced with Permission.)

De-colonization

De-colonization is the process of (re)claiming Indigenous identities or non-Western identities in former colonial states. Canada, Australia and New Zealand are former colonies and experienced various forms of de-colonization. De-colonization is the process of asserting the validity and status of cultural practices, knowledge and experiences that have been discounted due to Eurocentric systemic imposition.

Diversity

Diversity is a "term used to encompass all the various national, racial, ethnic, religious and other backgrounds of people-and used increasingly in Canada to describe workplace programs aimed at reducing discrimination, promoting equality of opportunity and outcome for all groups. The presence of a wide range of human qualities and attributes within a group, organization, or society. The dimensions of diversity include, but are not limited to, ancestry, culture, ethnicity, language, race, religion, and socio-economic status."

(© Canadian Race Relations Foundation. Glossary. http://www.crrf-fcrr.ca/en/resources/glossary-a-terms-en-gb-1/item/22818-diversity (Nov. 2012). Reproduced with Permission.)

Elder(s)

Our Words, Our Ways: Teaching First Nations, Métis and Inuit Learners offers the following description of Elders on page 71.

"Elders are men and women regarded as the keepers and teachers of an Aboriginal nation's oral tradition and knowledge. Age is not considered a determinant of wisdom; young people of sixteen years may have essential knowledge. Different Elders hold different gifts.

"Their contributions to schools and classrooms can be significant when they are involved in meaningful ways such as bringing traditional ceremonies and teachings into the school or classroom; providing advice to parents, students, teachers and school administrators; providing accurate information about Aboriginal heritage and Aboriginal communities; and acting as a bridge between the school and the community.

"Elders are considered vital to the survival of Aboriginal cultures and the transmission of cultural knowledge is an essential part of the preservation and promotion of cultural traditions and their protocols. Elders are always to be treated with great respect and honour.

"The roles of Elders vary greatly from community to community, as do the protocols and traditions they teach. Elders can be spiritual guides, healers, medicine men and women, artists, seers, and counsellors. Elders often perform such services as:

giving prayers before meetings

describing or performing traditional ceremonies

sharing traditional knowledge

giving spiritual advice to individuals

demonstrating traditional crafts and practices

teaching the community's protocols."

More information on appropriate protocol for welcoming an Elder can be found on page 75 of the document.

The term Elder is capitalized when used in reference to a specific individual who is recognized by his or her community as a holder of specific traditional, ceremonial or environmental governance or spiritual knowledge. When used in reference to a person beyond a specific age, the term does not need to be capitalized.

Eurocentrism

The WNCP Common Tool for Assessing and Validating Teaching and Learning Resources for Cultural Appropriateness and Historical Accuracy of First Nations, Métis and Inuit Content describes Eurocentrism as the "practice of viewing the world from a European perspective and the belief that European (or Western) worldviews and accomplishments are superior to all others. Presupposes the supremacy of Europe and Europeans in world culture and relates history according to a European perception and experience (Canadian Race Relations Foundation 2007). Eurocentrism dominated during the 19th and early 20th centuries and influenced the international relations of many nations around the world" (p. 21).

First Nations

This term is preferred by many Aboriginal peoples and the Assembly of First Nations and refers to the various governments of the First Peoples of Canada. There are over 600 First Nations across Canada. In Alberta, there are 45 First Nations, all of whom belong to one of the three treaty areas: Treaty 6, Treaty 7, and Treaty 8.

Treaty 6: Signed at Carlton and Fort Pitt in 1876 and covers central Alberta and Saskatchewan. There are 16 Alberta First Nations.

Treaty 7: Signed at the Blackfoot Crossing of Bow River and Fort Macleod in 1877 and covers southern Alberta. There are five Alberta First Nations.

Treaty 8: Signed at Lesser Slave Lake in 1899 and covers portions of northern Alberta, British Columbia, Saskatchewan and part of Northwest Territories. There are 24 Alberta First Nations.

First Nations Authorities

First Nations chiefs and councils are the local governing authorities for First Nations.

All First Nations in Alberta are a member of one of three Treaty organizations:

First Nations have developed tribal councils or similar organizations to act for them under delegated authority, including:

First Nations, MÉtis and Inuit (Policy Term)

First Nations, Métis and Inuit is a phrase that is grounded in the First Nations, Métis and Inuit Education Policy Framework developed by Alberta Education.

The phrase First Nations, Métis and Inuit is generally used to refer to the diversity of Aboriginal peoples in Alberta. When making reference to a particular language, community or group, use the specific name rather than the collective phrase. Examples: Cree, Dene Tha, Kainai, Tsuu T'ina, Nakota, Mikisew Cree First Nation, Blood Tribe.

Historical Accuracy

The WNCP Common Tool for Assessing and Validating Teaching and Learning Resources for Cultural Appropriateness and Historical Accuracy of First Nations, Métis and Inuit Content states "historical accuracy in the context of this document reflects information based on First Nations, Métis and Inuit traditional knowledge, practice and factual research regarding the past that has the condition or quality of being true and correct" (p. 22).

Identity

This is a term used to describe a people, often imposed by non-members of that group. The people in question have a term of self-identification that speaks to them being "people." The use of some terms of identification, such as Indian, continues the stereotyping of Indigenous peoples.

Indian

Indian people are one of three cultural groups, along with Inuit and Métis, recognized as Aboriginal People under section 35 of the Constitution Act.

The use of the term Indian has declined since the 1970s when the term First Nations came into common usage. However, there are legal reasons for the continued use of the term Indian.

Such terminology is recognized in the Indian Act and is used by the Government of Canada when making reference to this particular group of Aboriginal people. There are three legal definitions that apply to Indians in Canada:

Status Indian describes a person who is registered as an Indian under the Indian Act. The act sets out the requirements for determining who is an Indian for the purposes of the Indian Act.

Non-status Indian describes an Indian person who is not registered as an Indian under the Indian Act.

Treaty Indian describes a Status Indian who belongs to a First Nation that signed a treaty with the Crown.

For more information about these and other terms, go to the Indigenous and Northern Affairs Canada website.

Indian Act

The Indian Act, 1985, a piece of Canadian federal legislation, was first passed in 1876 and has been amended several times since.

The act "sets out certain federal government obligations and regulates the management of Indian reserve lands, Indian moneys, and other resources."

Among its many provisions, the Indian Act currently requires the Minister of Indigenous and Northern Affairs to manage certain monies belonging to First Nations, to manage Indian lands and to approve or disallow First Nations bylaws.

Indigenous

Described by the United Nations' factsheet titled Indigenous Peoples, Indigenous Voices: "Considering the diversity of indigenous peoples, an official definition of 'indigenous' has not been adopted by any UN-system body. Instead the system has developed a modern understanding of this term based on the following:

Self-identification as indigenous peoples at the individual level and accepted by the community as their member.

Historical continuity with pre-colonial and/or pre-settler societies

Strong link to territories and surrounding natural resources

Distinct social, economic or political systems

Distinct language, culture and beliefs

Form non-dominant groups of society

Resolve to maintain and reproduce their ancestral environments and systems as distinctive peoples and communities."

There are four relevant factors that inform the concept of Indigenous peoples:

"Priority in time, with respect to the occupation and use of a specific territory;

The voluntary perpetuation of cultural distinctiveness, which may include the aspects of language, social organization, religion and spiritual values, modes of production, laws and institutions;

Self-identification, as well as recognition by other groups, or by State authorities, as a distinct collectivity; and

An experience of subjugation, marginalization, dispossession, and exclusion or discrimination, whether or not these conditions persist" (Erica-Irene Daes, Working Paper on the Concept of 'Indigenous People,'" 1996).

In usage: Indigenous (noun) vs. indigenous (adjective): A noun is used in global contexts.

Examples:

Noun: The United Nations has several statements regarding Indigenous people across the world.

Adjective: Pharmaceutical companies have found indigenous plants in the rainforests valuable to their research.

Inuit

"Inuit means 'the people' in Inuktitut. Inuit living in the western Arctic are Inuvialuk (singular) or Inuvialuit (plural) and speak Inuvialuktun. Inuit living in the central and eastern Arctic are Inuk (singular) or Inuit (plural) and speak Inuktitut. Most Inuit live in Nunavut, the Yukon, Northwest Territories, Labrador, northern Quebec, Greenland, Russia and Alaska.13 Inuit have a rich oral history with distinct traditions, language, beliefs, song, art and culture.

"* Inuit do not practice the traditional or ceremonial use of the pipe ceremony, smudging, tobacco or the sweatlodge.

"Inuit Nunangat refers to the four Inuit regions in Canada: Northwest Territories; Nunavut; Nunatsiavut - Labrador; and Nunavik - Quebec. Each region has land claim agreements with the Government of Canada - assigning rights, land ownership, money, wildlife harvesting rights; participation in land, resource, water, wildlife and environmental management as well as measures to promote economic development and protect the Inuit culture" ( Edmonton Public Schools, p. 12).

A document titled Inuit History and Heritage (Inuit Tapiriit Kanatami, 2004) states: "For 5,000 years, the people and culture known throughout the world as Inuit have occupied the vast territory stretching from the shores of the Chukchi Peninsula of Russia, east across Alaska and Canada, to the southeastern coast of Greenland. It is here, based on our [the Inuit's] ability to utilize the physical environment and living resources of this geographic region known as the Arctic, where our culture developed and our history unfolded. Inuit are an original people of the country now known as Canada (p. 2)." More information is available at the Inuit Tapiriit Kanatami website.

The Inuit are not covered by the Indian Act. Section 4(1) says, "A reference in this Act to an Indian does not include any person of the race of aborigines commonly referred to as Inuit," but the federal government makes laws concerning the Inuit.

For more information about the Inuit, see the Indigenous and Northern Affairs Canada website.

Knowledge Keeper

The Common Curriculum Framework for Aboriginal Language and Culture Programs: Kindergarten to Grade 12 says a Knowledge Keeper is a person designated or acknowledged by Elders of a cultural community as being knowledgeable about various aspects of the culture, its perspectives, practices and products (p. 131).

Kinship

A kinship is a tie between related individuals, usually through blood, but also through adoption (Kainai Board of Education, et al., 2004, p 238).

Matrilineal

A cultural and social organizational system based on the kinship of the mother's line of descent.

MÉtis

The Métis are Aboriginal people of mixed First Nations and European ancestry. Currently, Métis are considered Indians under the Indian Act. This was confirmed April 11, 2016, by the Supreme Court of Canada.

The Métis have a unique culture that draws on their diverse ancestral origins, such as Scottish, French, Ojibway and Cree. For more information about terminology, go to the Indigenous and Northern Affairs Canada website.

The Métis dates back to the days of the fur trade when Aboriginal people and French or French-Canadian people married. Historically, the Métis have been refused political recognition by the federal government; they were excluded from registration under the Indian Act despite being specifically referenced to as "halfbreeds" in Treaty 8. However, they were allotted money scrip or land scrip. With the repatriation of the constitution, Métis have been recognized as Aboriginal people of Canada. The Constitution Act, 1982, Section 35(2) says, "In this Act, 'aboriginal peoples of Canada' includes the Indian, Inuit, and Metis peoples of Canada." The Supreme Court of Canada reaffirmed that distinction in its ruling of the case of Daniels v. Canada, 2016 SCC 12 ("Daniels"). Under the ruling, Métis are Aboriginal peoples of Canada along with Treaty Indians, non-status Indians and Inuit. Inherit rights and responsibilities concerning this ruling need to be defined.

MÉtis (Policy Term, National Definition)

The Métis National Council adopted the following definition of the term Métis in 2002: " ... a person who self-identifies as Métis, is distinct from other Aboriginal peoples, is of historic Métis Nation Ancestry and who is accepted by the Métis Nation."

"In 2003, the Supreme Court of Canada confirmed that Métis are a rights-bearing Aboriginal people. Its judgement in R. v. Powley set out the components of a Métis definition for the purpose of claiming Aboriginal rights under section 35 of the Constitution Act, 1982. These are:

Self-identification as a member of a Métis community.

Ancestral connection to the historic Métis community whose practices ground the right in question.

Acceptance by the modern community with continuity to the historic Métis community."

(© Métis National Council. The Métis Nation; Citizenship. http://www.metisnation.ca/index.php/who-are-the-metis/citizenship (Nov. 2012). Reproduced with permission.)

MÉtis Authorities (Policy Term)

There are two recognized Métis authorities in Alberta who speak on behalf of their membership:

The MNA's provincial council consists of elected provincial president and vice-president, plus six elected zone presidents and six vice-presidents representing each of six zones across Alberta. There are approximately 65 MNA locals across Alberta.

The MSGC consists of 40 councillors, representing the eight Alberta Métis Settlement councils and four non-voting executive officers. The general council was established in 1990 under Alberta's Métis Settlements Act and serves as the collective governing body for the settlements. The MSGC is established as a corporate entity (separate from the settlement corporations) and holds the fee-simple title to the land within the settlement areas.

MÉtis Settlements (Policy Term)

There are eight Métis settlements in Alberta:

Buffalo Lake Metis Settlement

East Prairie Metis Settlement

Elizabeth Metis Settlement

Fishing Lake Metis Settlement

Gift Lake Metis Settlement

Kikino Metis Settlement

Paddle Prairie Metis Settlement

Peavine Metis Settlement

The geographic area of each settlement lay within the northern regions of Alberta. There are 1.25 million acres of land in total in the eight Métis settlements.

Métis settlements were established in the 1930s in response to recommendations contained in the Ewing Commission, 1932. Although 12 colonies were originally established, four of the colonies ceased to operate because the land was unsuitable for farming.

Under the 1989 Alberta Métis Settlements Accord and resulting 1990 legislation, the settlements collectively acquired title to the settlement areas and were established as corporate entities, similar to municipal corporations, with broad self-governing powers.

The settlements are governed locally by elected five-member councils and collectively by the Métis Settlements General Council. The Metis Settlement Act, 2000, takes the place of the Alberta Métis Settlements Accord.

Negative Tone

The WNCP Common Tool for Assessing and Validating Teaching and Learning Resources for Cultural Appropriateness and Historical Accuracy of First Nations, Métis and Inuit Content identifies a negative tone as "references that focus only on what specific groups did not have or accomplish" (p. 24).

Oral Traditions and Oral History

Oral history is defined by Indigenous and Northern Affairs Canada as "evidence taken from the spoken words of people who have knowledge of past events and traditions. This oral history is often recorded on tape and then put in writing. [Oral history] is used in history books and to document claims."

(© Indigenous and Northern Affairs Canada. http://www.aadnc-aandc.gc.ca/eng/1100100014642/1100100014643.)

Paternalism

The WNCP Common Tool for Assessing and Validating Teaching and Learning Resources for Cultural Appropriateness and Historical Accuracy of First Nations, Métis and Inuit Content describes paternalism as "a policy or practice of treating or governing people modelled after a family structure in which the father figure makes the decisions for the family. Paternalistic practices often are based on the assumption that a group of people needs care from another group that considers itself superior, and this 'superior' group provides for the perceived needs of the other and assumes what is best for them without respecting their rights or responsibilities" (p. 24).

Place and Identity

Land is reflected as a sense of place and as more than a location through traditional knowledge, protocols, and scientific and traditional perspectives regarding the use of land.

Protocol

Protocol is a code of etiquette appropriate to the customs and traditions of the people or community. Protocol is described on page 71 of Our Words, Our Ways: Teaching First Nations, Métis and Inuit Learners.

" In Alberta, each Aboriginal community has its own cultural and social traditions that translate into protocols that should be carefully followed. Although regional and tribe-specific protocols have evolved over time, there are many similarities and common themes that are important to remember.

"Using proper protocol means following the customs of the people or community. As protocol varies between communities and individuals, it is important to ask an informed community member about the protocol that needs to be followed. Generally, people respect those who care enough to ask."

Racism

"Racism is any individual action, or institutional practice backed by institutional power, which subordinates people because of their colour or ethnicity." This distinction is often used to justify discrimination.

(© Canadian Race Relations Foundation. Glossary. http://www.crrf-fcrr.ca/en/resources/glossary-a-terms-en-gb-1/item/22874-racism (Nov. 2012). Reproduced with Permission.)

Reclamation

Reclamation is the process of reclaiming or changing back to a former state. For Indigenous people, this means reclaiming or claiming traditional languages, protocols, practices and lands for traditional ceremonies and use. Reclamation, in the Indigenous context, is one component of decolonization.

Reconciliation

Reconciliation is about establishing and maintaining a mutually respectful relationship between Aboriginal and non-Aboriginal peoples in this country. Education for Reconciliation is the collective work of ensuring curriculum and the education system support the process of reconciliation. ( Truth and Reconciliation Commission of Canada)

View Justice Murray Sinclair's address about reconciliation on the Truth and Reconciliation Commission of Canada's website.

Re-matriation

This describes the process of revitalizing matriarchal society and affirming the role of women, a contemporary movement of empowering Aboriginal women.

Residential Schools

Day and boarding schools that were funded and established from federal government policy and operated by religious organizations to assimilate Aboriginal people into mainstream society by forcibly removing Aboriginal children from their homes, families and communities.

Alberta had the most residential schools between 1884 and 1974: 31 residential schools operated across the province. Alberta's first residential school was Blue Quill's Indian Residential School.

"Blue Quill's Indian Residential School originated in Lac la Biche, AB. It was also known as the Sacred Heart Indian Residential School and later the Saddle Lake Boarding School. This school was operational in Lac la Biche between 1862 and 1898. The school was of Roman Catholic denomination and was under the jurisdiction of the Saddle Lake Indian Agency. In 1898, the school moved to Saddle Lake, AB from Lac la Biche, AB, it would move again to St. Paul, AB in 1931, where it was renamed St. Paul's Boarding School. Blue Quills became the first Native-administered school in Canada in 1970."

Larsson, P. (2013, October 24). Blue Quill's Indian Residential School (Lac la Biche). Retrieved June 2, 2016, from http://eugenicsarchive.ca/database/documents/52692189dc1dc8b865000005

The last residential school in Alberta to close was St. Mary's Indian Residential School. The school was located in Cardston and operated from 1911 to 1975.

"Also known as the St. Mary's Mission Boarding School, the Immaculate Conception Boarding School and the Blood Indian Residential School. . . . This school was under the jurisdiction of the Blood Indian Agency."

Larsson, P. (2013, October 26). Immaculate Conception Indian Residential School. Retrieved June 2, 2016, from http://eugenicsarchive.ca/database/documents/526b8345dc1dc8b86500000b

Resilience

The concept is most often defined as the capacity to spring back from adversity and have a good life outcome despite emotional, mental or physical distress.

Aboriginal People, Resilience and the Residential School Legacy, 2003. Obtained from http://www.ahf.ca/downloads/resilience.pdf

Revitalization/Revitalizing

Bring back into active use cultural practices and languages.

Language revitalization is the process of learning Indigenous languages according to traditional pedagogical and epistemological systems and protocols.

Cultural revitalization is the contemporary process of learning traditional protocols, ceremonies and rites in accordance with Indigenous pedagogical and epistemological systems and protocols.

Self-government

The WNCP Common Tool for Assessing and Validating Teaching and Learning Resources for Cultural Appropriateness and Historical Accuracy of First Nations, Métis and Inuit Content states, "Self-Government agreements are negotiated arrangements between an aboriginal community, the government of Canada and a provincial and/or Territorial government which provides powers and authority to enact laws and regulations of a local nature for the good governance of its lands, resources and citizens, and general welfare and development of the First Nation. Self-Government agreements are not considered as Treaties as defined under the section 35 of the Constitution Act, 1982" (p. 25).

For more information regarding First Nations self-government, see Bill C-7: The First Nations Governance Act.

Sixties Scoop

"The term Sixties Scoop was coined by Patrick Johnston, author of the 1983 report Native Children and the Child Welfare System. It refers to the mass removal of Aboriginal children from their families into the child welfare system, in most cases without the consent of their families or bands. . . . Although the practice of removing Aboriginal children from their families and into state care existed before the 1960s (with the residential school system, for example), the drastic overrepresentation of Aboriginal children in the child welfare system accelerated in the 1960s, when Aboriginal children were seized and taken from their homes and placed, in most cases, into middle-class Euro-Canadian families. This overrepresentation continues today." ( University of British Columbia)

Stereotype

A stereotype is a preconceived overgeneralization "of a group of people, ascribing the same characteristic(s) to all members of the group, regardless of their individual differences. An overgeneralization . . . may be based upon misconceptions, incomplete information and/or false generalizations about race, age, ethnic, linguistic, geographical or natural groups, religions, social, marital or family status, physical, developmental or mental attributes, gender or sexual orientation."

(© Canadian Race Relations Foundation. Glossary. http://www.crrf-fcrr.ca/en/resources/glossary-a-terms-en-gb-1/item/22880-stereot ype (Nov. 2012). Reproduced with Permission.)

Stories

Stories provide a vital opportunity to bring history to life. Through stories, people share information, values and attitudes about history, culture and heritage. Stories are communicated through legends, myths, narratives, oral traditions, song, music, dance, literature, visual and dramatic arts, traditions and celebrations. They can include or be supported by biographies, autobiographies, archives, news items, novels or short stories.

Treaties

Treaties are agreed-upon declarations and sacred agreements between sovereign nations.

Prior to Confederation, treaties in Canada were made between First Nations and the British Crown.

Subsequent treaties, including the western treaties, were made between First Nations and the Crown in right of Canada.

The treaties are legal documents that confer rights and obligations on both parties. Section 35 of the Constitution Act, 1982 recognizes and affirms the "existing aboriginal and treaty rights of the aboriginal peoples of Canada."

No two treaties are identical.

Treaties 6, 7 and 8, which cover most of Alberta, describe certain treaty rights including, but not restricted to, entitlement to reserve lands, hunting, fishing and trapping.

Treaties 4 and 10 have some Alberta land but contain no federally registered First Nations communities or reserves.

First Nations people clearly state that the treaties mean more to them than simply legal documents. The treaties are sacred agreements made by the parties and sealed by pipe ceremonies. First Nations consider the treaties to be the essential basis for any relationship between First Nations and other governments.

Strengthening Relationships: The Government of Alberta's Aboriginal Policy Framework states: "The Government of Alberta recognizes and respects the treaties and the lands set aside under the treaties as First Nation reserve lands. Nothing in this document will abrogate or derogate from the treaties."

In usage: Treaty (capitalized) vs. treaty (lowercase, singular) and treaties (lowercase, plural): Use the capitalized term in reference to a specific treaty; e.g., Treaty 6. The lowercase, singular term is used in reference to items contained in a treaty; e.g., treaty rights. The lowercase, plural term is used in reference to the numbered treaties; e.g., no two treaties are identical.

Treaty Rights

Treaty rights are special rights to lands and entitlements that Indian people legally have as a result of treaties (including modern land claims agreements). Section 35 of the Constitution Act, 1982 recognizes and affirms the "existing aboriginal and treaty rights of the aboriginal peoples of Canada."

Truth and Reconciliation Commission of Canada (TRC)

The Truth and Reconciliation Commission of Canada is a component of the Indian Residential Schools Settlement Agreement. The federally appointed commission was mandated to investigate the history, legacy and experiences of residential school survivors.

For more information about the TRC and its findings, go to the Truth and Reconciliation of Canada website.

Uncertain of Ancestry

The WNCP Common Tool for Assessing and Validating Teaching and Learning Resources for Cultural Appropriateness and Historical Accuracy of First Nations, Métis and Inuit Content describes uncertain of ancestry in this way: "Due to factors such as the Residential Schools experience, 60s Scoop and child welfare and adoption practices, many Aboriginal peoples have been impacted by a loss of identity. Some Aboriginal peoples, although they are aware they have Aboriginal ancestry, may be unable to identify with a particular classification, such as First Nation, Métis or Inuit; in this event, the 'uncertain of ancestry' identifier may be used" (p. 25).

United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP)

This is a United Nations' document setting out the individual and collective rights of Indigenous people around the world. When the document was introduced in December 2007, the Canadian government voted against it along with Australia, New Zealand and the United States. In 2016, however, the Canadian government announced its decision to implement the declaration. For more information, go to the United Nations Declaration on the Rights of Indigenous Peoples site.

Ways of Knowing

Ways of knowing is tied to both individual and cultural epistemologies and belief systems. It is affiliated with a particular personal or worldview as well as the content under examination.

For a more detail discussion of ways of knowing, see chapter 3 of the document titled From Knowledge to Action.

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The reference terms and concepts explore legal and policy definitions; historical or contextual use of terminology; and concepts related to citizenship, culture and cultural repatriation, epistemologies and identity. All terms and concepts presented here are for reference only to support building shared meaning and understanding about the criteria used in Guiding Voices.

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Promising Practices that support First Nations, Métis and Inuit student success

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First Nations, Métis and Inuit Education

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Information and resources to support First Nations, Métis and Inuit education in Alberta.

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What is the Blanket Exercise, upcoming training dates and extensive educational resources

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The KAIROS Blanket Exercise (KBE) is a tool developed in 1997 by KAIROS: Canadian Ecumenical Justice Initiatives in which participants learn about European colonization of Turtle Island (North America), the accompanying dispossession of Indigenous peoples...

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Guiding Voices - Draft Overview Document (2013)

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Guiding Voices - Draft Overview Document (2013)

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A Curriculum Development Tool for Infusion of First Nation, Métis and Inuit Perspectives

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2007

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Experiential Game - Can make connections to First Nations, Métis and Inuit experiences

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Experiential Game - Can make connections to First Nations, Métis and Inuit experiences

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The Brain Architecture Game is a tabletop game experience that builds understanding of the powerful role of experiences on early brain development – what promotes it, what derails it, with what consequences for society.

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The Brain Architecture Game

A game about the powerful role of relationships on early brain development.

The Brain Architecture Game is a tabletop game experience that builds understanding of the powerful role of experiences on early brain development - what promotes it, what derails it, with what consequences for society.

Since 2009, thousands of people in groups around the world have played the Brain Architecture Game, gaining a memorable, compelling perspective on the lifelong impact of early childhood experiences.

The game is a 75-90 minute experience optimized for groups of 4-6 people per table. It can be played in small workshops, conferences, and large events, with as few as 8, or as many as 300 participants.

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A game about the powerful role of relationships on early brain development. The Brain Architecture Game is a tabletop game experience that builds understanding of the powerful role of experiences on early brain development - what promotes it, what derails it, with what consequences for society.

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Article - Describing a Blanket Exercise at Carleton University

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As part of a new month-long awareness campaign, indigenous students at Carleton University hosted a special event that uses blankets to teach about Canadian history from an indigenous perspective.

Known as the "blanket exercise," participants stand on blankets that represent the lands inhabited by indigenous people that eventually became Canada.

"They pretty much tell the story of how the land mass of North America was populated by indigenous people, and then slowly, because of population crashes and them being forced onto reserves, you can see how much land was sort of lost because of settler encroachment," said Ashley Courchene, Carleton student and coordinator of the student union's Aboriginal Service Centre.

Facilitators pull back and remove the blankets as they guide participants through a historical timeline that includes the treaty-making process, residential schools and other events that impacted indigenous people in Canada.

Facilitator Gabrielle Fayant called the exercise a "reconciliation tool that tells the untold story of the northern part of Turtle Island, which is Canada."

Gaining popularity

The blanket exercise was first developed by the organization KAIROS in the late 1990s as a response to the report of the Royal Commission on Aboriginal Peoples, and it's been gaining popularity as a teaching tool in recent years.

"It's picked up a lot of steam and interest after Idle No More, and now, in particular, the TRC [Truth and Reconciliation Commission]," Fayant said. "It tells the story of how colonization has affected indigenous people, how it's affected the land, and how it's affected relationships between indigenous, newcomers and non-Indigenous people."

The roughly half-hour exercise resonated with Carleton student Olivia de Kergommeaux.

"Although I've learned about the history of colonization throughout my indigenous studies minor, having a visual representation of the destruction of their lands, cultures and way of life makes it much more real," she said.

"Especially to those who have not learned much about the history of indigenous peoples other than from a colonial perspective in high school."

Month-long campaign called RISE 2016

Tuesday's blanket exercise was part of a new campaign spearheaded by indigenous students at Carleton called RISE 2016, which stands for Revitalizing Indigenous Strength and Education.

It features film screenings, art exhibits and live music throughout the month of January.

"I feel that a lot of the time, our narratives aren't taught in school," said Courchene, who helped program the campaign. "And if they are, it's kind of like chapter one, 'There were natives,' and chapter two, 'They were gone,' and, 'Hooray Canada.' So this is just to sort of bring a new perspective, a new twist to the narratives that we often hear."

Like the blanket exercise, all RISE 2016 events are free and open to the public.

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Blanket exercise a 'reconciliation tool' that teaches indigenous history | CBC News

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With the "blanket exercise," participants stand on blankets that represent the lands inhabited by indigenous people that eventually became Canada. Facilitators pull back and remove the blankets as they guide participants through a historical timeline that includes the treaty-making process, residential schools and other events.

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Script for Youth - Edmonton Context

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Poverty Simulations - 2016
An exercise to better understand the impacts of poverty and the context of some of our students/families

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United Way of the Alberta Capital Region

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First generation Chinese Canadian Chris Hsiung is on a journey of discovery. He grew up in Calgary, on Treaty 7 territory. But he knew little about the agreement signed only 137 years ago where many promises were made, and many were broken. Can the past be ignored when it lives today?  “I grew up thinking there was nothing here before the Europeans came; no history, no culture,” muses Chris, “But now I see I’m missing a part of the story of who we are as settlers.”   Cowboy Smithx, a Blackfoot aboriginal, and Chris will revisit Blackfoot Crossing, the circumstances surrounding the signing of the treaty and its implications for today.

Elderinthemaking.com

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CBC - 8th Fire - Documentary Series & Educational Website

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CBC - 8th Fire - Documentary Series & Educational Website

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8TH Fire draws from an Anishinaabe prophecy that declares now is the time for Aboriginal peoples and the settler community to come together and build the '8TH Fire' of justice and harmony.

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Links to Educator Resources shared in presentation