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white buffalo circles native culture indigenous

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My Father started using the term White Buffalo Circles many years ago. I see them as opportunities to share Traditional Indigenous knowledge and Teachings with different groups of people. Ideally they take place in person and in a Circle. However, due to recent circumstances, I have decided to explore this virtual platform.

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Indigenous EarlyON Child and Family Centre Wiingash Gamig at Victory Park

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Indigenous EarlyON Child and Family Centre Wiingash Gamig at Victory Park

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Indigenous EarlyON Child and Family Centre Wiingash Gamig at Victory Park | Facebook

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Located at Victory Park (482 Frood Road) Social Support Available Monday to Friday, 8:30 am to 4:00 pm via facebook messenger, email or phone. Though we try our best to respond quickly, please...

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City of Greater Sudbury Children Services Lending Library 

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City of Greater Sudbury Children Services Lending Library 

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The following books and resources are available to borrow. Email earlylearningprofessionals@greatersudbury.ca to request a resource. Let us know if there is a resource you would like to see in the Lending Library.

Resource Lending Library – Bibliothèque de ressources (PDF Updated Dec. 2019)

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The following books and resources are available to borrow. Email earlylearningprofessionals@greatersudbury.ca to request a resource. Let us know if there is a resource you would like to see in the Lending Library.

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Make sure you scroll right to see additional columns and up and down to see more resources.

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Creating awareness of the individual, family and community inter-generational impacts of Indian Residential Schools. Get Started Here Creating awareness of the individual, family and community inter-generational impacts of Indian Residential Schools. Get Started Here About Us Established in 2013, The Orange Shirt Society (Society) is a non-profit

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Live & Learn: a project of English Online Inc.

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The first inhabitants of Canada, our Indigenous friends, welcome us to their homelands. But aside from the fact that they are the original owners of this land, what else do you know about them?

Welcome to our Homelands, ISSofBC (Video to bolster dialogue between Indigenous Peoples and newcomers)

Indigenous Peoples, plural

One of the biggest misconceptions about Indigenous Peoples is that they belong to one homogenous cultural group. In reality, there are more than 600 distinct Indigenous communities across North America, with over 60 Indigenous languages. There is diversity and richness in this community beyond what we see in media or immediate environment.

Voyageur & Calliou, in their study Diversity of Canada's Indigenous Community said that "The Indigenous Peoples of Canada have distinctive identities, vibrant cultures and varying traditions that are as different from each other as French society is from British". Similar to multicultural immigrants of Canada, these differences can be grouped into geographical (where they chose to live), linguistic, legal, and social.

Facts about multicultural Indigenous Peoples

1. Indigenous cultural traditions in Canada existed as far back as 400 years ago

When the first Europeans arrived on the continent in the 11th century, the First Peoples of Canada have lived in North America for thousands of years and have built established societies. What historians described as "primitive" in history books merely meant that what they saw did not meet their ideas of what an established society should be. On first contact, Indigenous Peoples were already self-governing and had formed complex social, political, economic and cultural systems.

Early First Nations were grouped by historians according to six main geographical areas:

1. Woodland First Nations lived in the dense boreal forest in the eastern part.

2. Iroquoian First Nations lived in the southernmost area.

3. Plains First Nations lived on grasslands and prairies.

4. Plateau First Nations lived in semi-desert conditions in the south to the high mountains and dense forest in the north

5. Pacific Coast First Nations lived in the western continental coastline on the North Pacific Ocean.

6. First Nations of the Mackenzie and Yukon River Basins lived in dark forests, barren lands and swampy terrain known as muskeg.

2. There are more than 634 First Nations communities all over Canada living in traditional territories and in urban centres

Indigenous Peoples are composed of three major groups: First Nations, Inuit, and Metis. But there are over 600 distinct Indigenous communities across Canada beyond these three groups. Just some of those mentioned in the video are:

Dzawada'enuxw of Kingcome Inlet
Composed of four united tribes that are members of the Kwakwaka'wakw group of nations. The four tribes are: Dzawada'enux̱w, Gwawa̱'enux̱w, ḵwiḵwa̱sut̕inux̱w, and Ha̱x̱wa'mis. They refer to themselves as both the Dzawada'enuxw and the Musgamakw Dzawada'enuxw. They are rich in tradition and natural resources, with copper being an important symbol of power and wealth. However, they believe that close family ties and cooperation between communities are their greatest wealth. They are also known to practice the potlach system, a gift-giving ceremony where valuable goods (for example: firearms, clothing, food, even coppers) were given by high-ranking individuals to invited guests.

Inuvialuit, Gwich'in, Metis - Inuvik
Inuvik is the traditional land of the Gwich'in and Metis people (200 km north of the Arctic circle). It is also the home of many Northern artists. Traditional crafts are part of their modern-day life. Communities come together to celebrate Northern Indigenous arts and crafts during the Great Northern Arts Festival which takes place in July. To see some samples of Inuvik art, go to Northwest Territories Arts.

Syilx - Okanagan Nation Alliance
This community is composed of seven member communities in the Southern Interior of British Columbia. They are the: Okanagan Indian Band, Osoyoos Indian Band, Penticton Indian Band, Upper Nicola Band, Upper and Lower Similkameen Indian Bands, and Westbank First Nation; and in Northern Washington state, the Colville Confederated Tribes. For thousands of years, Syilx/Okanagan people were self-reliant and rich through their own ingenuity and use of land and resources. They have a sustainable economy built on hunting, fishing, growing, harvesting, and trading. They are a distinct sovereign nation sharing the same land, nsyilxcən language, culture and customs.

Six Nations of the Grand River
It is the largest First Nations reserve in Canada by population and the second largest in size. It is where six Iroquois nations live - the Mohawk, Cayuga, Onondaga, Oneida, Senecca, and Tuscarora. The reserve is located between Hamilton, Brandtford and Simcoe, Ontario. Six Nations has been home to many well-known figures, among them poet Tekahionewake (E. Pauline Johnson), Boston Marathon winner Tom Longboat, actor Jay Silverheels (The Lone Ranger) and Academy award nominee Graham Greene (Dances with Wolves). They also host one of the largest Powwows in the country called the Grand River Champion of Champions Powwow ( The Canadian Encyclopedia).

Want to know more different Indigenous communities living in Manitoba? Read Get to know the Indigenous Peoples of Manitoba and What are Pow Wows, vision quests and sweat lodges?

3. There are more than 60 Indigenous languages

Indigenous cultures have a rich oral tradition. Teachings (values, spiritual and traditional beliefs) were passed down from generation to generation by way of storytelling, song, dance and other oral means ( Indigenous Foundations - culture). Despite the adverse effects of the Residential School system, many Indigenous languages continue to thrive. According to the Canadian Encyclopedia, there are 70 distinct Indigenous languages in Canada that fall into 12 separate language families.

These complex and diverse languages are spoken widely in various parts of the country. In fact, nine of the 11 official languages of the Northwest Territories belong to Indigenous language families. In the Prairies, the following languages are used: Algonquian and Iroquoian languages east of Lake Winnipeg as well as Siouan and Dene (Athapaskan/Athabascan and Tlingit). In addition, Plains Sign Language (PSL), known to various First Nations such as the Cree, Dakota and Siksika, is also used.

As mentioned, colonial policies have restricted the use of Indigenous languages throughout history. This endangered the existence of some Indigenous languages. This is why in recent times, revitalization efforts have been launched to promote their use among the youth. Aside from programs in communities and schools, various educational and governmental institutions have initiatives for learning, teaching, documenting and revitalizing Indigenous languages. In 2019, students of the Allison Bernard Memorial High School in Eskasoni First Nation, Cape Breton, Nova Scotia translated the song Blackbird by the Beatles into Mi'kmaq to bring awareness to the endangerment of Indigenous languages. One of the students, Emma Stevens, recorded this version and it became a viral video.

Emma Stevens - Blackbird by the Beatles sung in Mi'kmaq, Allison Bernard Memorial High School (produced by Carter Chiasson)

4. There are 10 Indigenous cultural areas in North America, six are in Canada

These traditional lands are the Arctic, Subarctic, Northwest Coast, Plateau, Plains, and Eastern Woodlands (sometimes referred to as Northeast). These areas are based on linguistic divisions defined by Edward Sapir, an ethnologist and linguist. It's important to note that while the groupings were made based on shared culture and history, groups within each area have similarities and differences. These cultural and geographic groupings are fluid.

5. Residential schools contributed much to the decline of Indigenous language and culture

The Residential Schools is an extensive educational system set up by the government which aimed to "educate Indigenous children and indoctrinate them into Euro-Canadian and Christian ways of living and assimilate them into mainstream Canadian society" ( Indigenous Foundations). From the 1880s until the closing decades of the 20th century, this system separated children from their families, forbade them to practice their own culture, or speak their own language. The result was lasting damage, not only to Indigenous culture and language, but to the physical and psychosocial health of generations of Indigenous individuals (read What newcomers need to know about residential schools to know more).

Sources: Study Guide, ISS of BC; Various shades of Red: Diversity within Canada's Indigenous Community, Cora J. Voyageur, University of Calgary and Brian Calliou, University of Alberta, London Journal of Canadian Studies; Indigenous languages in Canada, Keren Rice, The Canadian Encyclopedia; Indigenous Peoples in Canada, Zach Parrott, The Canadian Encyclopedia; Indigenous People of Manitoba, a guide for newcomers, Anika Reynar and Zoe Matties for Mennonite Central Committee Manitoba; The Residential School system, Indigenous Foundations (BC); First Nations of Canada, Government of Canada; and Statistics on Indigenous Peoples, Statistics Canada. Accessed February 17, 2020.

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5 facts about the diversity of Indigenous Peoples

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The first inhabitants of Canada, our Indigenous friends, welcome us to their homelands. But aside from the fact that they are the original owners of this land, what else do you know about them? Welcome to our Homelands, ISSofBC (Video to bolster dialogue between Indigenous Peoples and newcomers) One of the biggest misconceptions about Indigenous Peoples is that they belong to one homogenous cultural group.

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The Sharing Circle: Stories about First Nations Culture Paperback – Illustrated, Jan. 5 2003

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Matthew loves to play games with his friends and share his toys with them. But most of all he loves to share the special treasures that remind him of his First Nations culture. Perhaps his favourite treasure is the medicine pouch that his grandfather made especially for him. This is where he keeps many of his other treasures. Sharing Circle includes seven children's stories about First Nations culture and spirituality practices. All seven stories, The Eagle Feather, The Dream Catcher, The Sacred Herbs, The Talking Circle, The Medicine Wheel, The Drum, and The Medicine Pouch explore First Nations cultural practices and teach children about Mi'kmaq beliefs and heritage. Researched and written by Mi'kmaw children's author Theresa Meuse and beautifully illustrated by Mi'kmaw illustrator Arthur Stevens, this book will engage and inform children of all ages.

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Product description

From the Publisher

Born and raised in the Bear River First Nation community, Theresa Meuse is a First Nations educator and advisor. She is the author of The Sharing Circle, and has contributed articles to the Mi'kmaq Anthology (volumes 1 and 2) and the book L'sitkuk: The Story of the Bear River Mi'kmaw Community. Theresa lives in Elmsdale, Nova Scotia.

From the Back Cover

Matthew loves to play games with his friends and share his toys with them. But most of all he loves to share the special trasures that remind him of his First Nations culture. Perhaps his favourite treasure is the medicine pouch that his grandfather made especially for him. This is where he keeps many of his other treasures, including the sacred herbs his mother gave him. Matthew uses the herbs to remind him to be grateful for everything that nature gives us. Another special gift is the eagle feather from his father. Matthew knows that the eagle is a symbol of the spiritual strength of his culture. But there is one other gift that has a special place in Matthew's heart. It is the dream catcher that Matthew gave to his friend Dustin to help him not have bad dreams. The Sharing Circle is a collection of seven stories about First Nations culture and spiritual practices: The Eagle Feather, The Dream Catcher, The Sacred Herbs, The Talking Circle, The Medicine Wheel, The Drum, and The Medicine Pouch. Researched and written by Mi'kmaw children's author Theresa Meuse-Dallien, and beautifully illustrated by Mi'kmaw illustrator Arthur Stevens, this book will engage and inform children of all ages.

Product details

ASIN ‏ : ‎ 1551094509

Publisher ‏ : ‎ Nimbus Publishing; Illustrated edition (Jan. 5 2003)

Language ‏ : ‎ English

Paperback ‏ : ‎ 52 pages

ISBN-10 ‏ : ‎ 9781551094502

ISBN-13 ‏ : ‎ 978-1551094502

Item weight ‏ : ‎ 177 g

Dimensions ‏ : ‎ 22.86 x 0.33 x 20.32 cm

Best Sellers Rank: #1,353 in Books (See Top 100 in Books)

#2 in Multicultural Biographies for Children

#5 in Exploring North America for Children

#6 in History of Canada (Books)

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Reviewed in Canada on September 10, 2019

Verified Purchase

This is an excellent book to teach children (and adults) about some Mi'kmaw traditions. I really like how it uses modern scenarios to teach about the traditions. This makes the book more relatable to children.

Reviewed in Canada on January 29, 2022

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Received this for Christmas.
I read it quickly. I'm going to pass it along but good for kids that want to learn about a culture.

Reviewed in Canada on August 29, 2019

Verified Purchase

I didn't realize that the stories all revolve around the same family unit. e.g. front to back family story experiencing each First Nations Culture covered in book.

Reviewed in Canada on July 8, 2021

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I am very happy with this book. It was just what I wanted to supplement my teaching. I bought it to tell stories to my students in Kindergarten - not to have them read the stories.

Reviewed in Canada on January 21, 2018

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The text was all messed up - impossible to read. Gave up & bought a hard copy. Should have asked for a "sample" viewing - maybe that would have caught the problem.

Reviewed in Canada on February 25, 2021

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Describes medicine wheel, I think it could be less wordy and describe in more depth

Reviewed in Canada on December 21, 2020

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Written for very young children. Personally I was looking for more content.

Reviewed in Canada on May 7, 2019

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Excellent Injdigenous Culture learning through stories that can be used for read-alouds for teaching.

Top reviews from other countries

5.0 out of 5 stars A Children's Book for Everyone

Reviewed in the United States on July 12, 2011

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Growing up, my grandfather never talked about his Native American roots. His father had left when he was 9, so he never identified with that side of his culture. So when I found this book, I was pretty excited. There's very little information out there pertaining to the Mi'kmaq tribe. Even though this was written for children, it tells all of the major stories of the tribe, so is a great resource for anyone who is interested in the Mi'kmaq oral tradition. All in all, a great book.

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Theresa Meuse (Author), Arthur Stevens (Illustrator)

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The Sharing Circle: Stories about First Nations Culture

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The Sharing Circle: Stories about First Nations Culture : Meuse, Theresa, Stevens, Arthur: Books

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#1 New York Times

Inspired by the many Indigenous-led movements across North America, We Are Water Protectors issues an urgent rallying cry to safeguard the Earth's water from harm and corruption ― a bold and lyrical picture book written by Carole Lindstrom and vibrantly illustrated by Michaela Goade. Water is the first medicine. It affects and connects us all . . .

When a black snake threatens to destroy the Earth
And poison her people's water, one young water protector
Takes a stand to defend Earth's most sacred resource.

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We Are Water Protectors : Lindstrom, Carole, Goade, Michaela: Books

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A first conversation about the importance of Nibi, which means water in Anishinaabemowin (Ojibwe), and our role to thank, respect, love, and protect it. Babies and toddlers can follow Nibi as it rains and snows, splashes or rows, drips and sips. Written from an Anishinaabe water protector's perspective, the book is in dual language: English and Anishinaabemowin.

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A first conversation about the importance of Nibi, which means water in Anishinaabemowin (Ojibwe), and our role to thank, respect, love, and protect it. Babies and toddlers can follow Nibi as it rains and snows, splashes or rows, drips and sips. Written from an Anishinaabe water protector'...

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"Notably centering Indigenous families and characters of color in personal and communal activities―and encouraging readers to evaluate their actions toward others."― Publishers Weekly

When We Are Kind celebrates simple acts of everyday kindness and encourages children to explore how they feel when they initiate and receive acts of kindness in their lives. Celebrated author Monique Gray Smith has written many books on the topics of resilience and reconciliation and communicates an important message through carefully chosen words for readers of all ages. Beautifully illustrated by artist Nicole Neidhardt, this book encourages children to be kind to others and to themselves.

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When We Are Kind : Gray Smith, Monique, Neidhardt, Nicole: Books - Amazon

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"An elegant introduction to caribou and the language of the people who depend on them."―Kirkus Reviews

Monica Ittusardjuat was taken from her parents and sent to residential school at the age of seven, at a time when Inuit lived a subsistence way of life in winter camps and roamed around in spring and summer, following animals when they were plentiful. She went to three residential schools: Chesterfield Inlet, NWT (now Nunavut), for primary school, Churchill, Manitoba, for junior high, and St. Norbert, Manitoba, for high school. Monica graduated from McGill University in 1987. While teaching Community NTEP (Nunavut Teacher Education Program) in Nunavut, she earned her M.Ed. through the University of Prince Edward Island. She was the honour student for Baffin Island. She taught for many years in elementary schools, high schools, and teacher education programs, as well as in the Interpreter/Translator Program at Nunavut Arctic College. Monica tried to retire at the age of 60, but the habit of going to work was hard to break. She was the National Inuit Language Coordinator at Inuit Tapiriit Kanatami from 2016 to 2018 and is now Senior Inuktitut Editor at Inhabit Education, which she describes as her dream job.

Emma Pedersen is an illustrator from Toronto, ON. She graduated from OCADU with a degree in drawing and painting, as well as graduating from Sheridan College's illustration program. She mainly works on the publishing side of illustration but has done work in advertising and animation as well. She lives with her husband in an apartment full of books, and would love to just be drawing dogs all day if possible.

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Life Cycles of Caribou: Ittusardjuat, Monica, Pedersen, Emma: 9781772272802: Books - Amazon.ca

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YouTube playlist that has English and French videos

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0:00 / 13:04•Watch full video

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The Woven Blanket Model of Care at SKHC involves the mutual commitment by all Staff to work towards the shared goal of improvement in the overall health of an SKHC client. The relationship that the SKHC team have with the client is to support the person to take a major degree of responsibility for his or her care. As part of the "Woven Blanket Model of Care", the partnership is a genuinely equal one with no helper being subservient nor superior.
Shkagamik-Kwe Health Centre offers a full service medical clinic with a team of practitioners that work with the Woven Blanket Model of care to assist clients to help them lead healthy lives. Our Primary Care team provides primary medical care coupled with traditional approaches to health and wellbeing.

To become a primary care client of the SKHC Clinic you can call our main site at 705-675-1596 to arrange an appointment with our intake coordinator. The Clinic is accessible to all First Nations, Inuit and Métis residents residing in the City of Greater Sudbury, Wahnapitae, Magnetewan, and Henvey Inlet First Nations.

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Shkagamik-Kwe Health Centre (SKHC) | Aboriginal Health Access Centre

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The Woven Blanket Model of Care at SKHC involves the mutual commitment by all Staff to work towards the shared goal of improvement in the overall health of an SKHC client. The relationship that the SKHC team have with the client is to support the person to take a major degree of responsibility for his or her care.

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The Métis Nation of Ontario (MNO) is the government of Métis people and communities in Ontario.

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Indigenous Early Learning and Child Care - English

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Indigenous Early Learning and Child Care - English

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Indigenous Early Learning and Child Care - French

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Indigenous Early Learning and Child Care - French

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Children are capable of understanding so much more than we often give them credit for and teaching them about important issues at a young age can set them up for success as they grow. It's never too early to gently start teaching your children about important, complicated topics.

Spreading indigenous culture and fostering awareness starts with our youth. That's why it's so important to start talking to your children at an early age about indigenous culture, teachings, and other important topics.

Often, we like to try to shelter our kids from "big issues" until they're older. But, young children are open, understanding, and compassionate in ways we can barely imagine. If you're worried it's too soon to start teaching your children about indigenous culture, this is the moment to set that worry aside. They're capable of handling it and we're here to help you navigate these lessons with them.

BOOKS, TV SHOWS, AND OTHER ACTIVITIES

Start teaching your children about indigenous culture with toys and activities they are already enjoying.

You can read them picture books that incorporate indigenous culture or guide them toward some TV shows that offer insight into indigenous culture. There are plenty of fun, kid-friendly ways to start introducing your children to these topics. You might also try simple and engaging activities like crafts and videos. Try finding activities online that you think would best suit your children and their interests.

FINDING RESOURCES FOR EDUCATION AND SHARING

Just like crafts, activities, and videos -- there are tons of resources online geared toward teaching children about indigenous culture. Finding these kinds of resources will not only help you learn, but give you a way to share what you find with your children.

If you're a teacher, incorporating indigenous culture into the classroom is one of the best ways we can start teaching children about these topics at a young age. The sooner children begin to learn about indigenous culture, the sooner it becomes a part of their normal, everyday life. And, one day, they'll teach their children about it, too!

So, once you've taken the first few steps of engaging in some activities with your children and finding the right resources, you can start to build on what you have learned with them. This includes branching into some deeper topics and learning how to incorporate what you've learned into your children's daily lives.

INTRODUCING INDIGENOUS TEACHINGS TO YOUR CHILDREN

There are plenty of indigenous teachings that are applicable to children. One that immediately comes to mind is the 7 Grandfather Teachings: Wisdom, Love, Respect, Bravery, Honesty, Humility, Truth. Regardless of culture, these are wonderful, powerful values to teach our children.

Teaching them how these values relate to indigenous culture is simply about explaining their origins, their history, and their significance so that they can have an even greater understanding of these concepts. Additionally, teachings like the medicine wheel help us understand the cycle of life, nature, and the human experience.

Overall, these teachings help us learn and understand more about topics we encounter every day. You are simply framing them for your children in a way that also includes indigenous culture.

HELPING YOUR CHILDREN EXPERIENCE INDIGENOUS CULTURE

You can also help your children learn about Indigenous culture by taking them out to experience museums, historical sites, pictographs, and other educational places. This will help them see, experience, and reinforce the concepts they have learned through the ideas and activities you have used to teach them.

This is a great way to teach while also having fun and being together as a family.

INCORPORATING INDIGENOUS CULTURE INTO EVERYDAY LIFE

You know what's best for your children, so do any combination of activities and lessons that's right for you. No matter what you choose, try to incorporate indigenous culture and teachings into your children's everyday lives. Remind them of what they have learned, make connections when you can, and choose activities for them that continuously expose them to the culture.

You can also give your children the opportunity to choose how they would like to participate. Ask them what activities they enjoyed most, what teachings meant the most to them, or what other questions they have.

Incorporating indigenous culture into their lives doesn't have to be like being in school. You can incorporate it in small ways like practicing daily gratitude, reading a new book every week, or creating art.

These experiences will enrich your children's lives in meaningful ways and teach them about a beautiful and special culture.

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HOW TO TEACH YOUNG CHILDREN ABOUT INDIGENOUS CULTURE

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Children are capable of understanding so much more than we often give them credit for and teaching them about important issues at a young age can set them up for success as they grow. It's never too early to gently start teaching your children about important, complicated topics.

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How to Teach Young Children About Indigenous Culture 🌱 (7 Grandfather Teachings and more)

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Anishinaabe Teachings of the Four Sacred Medicines

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Anishinaabe Teachings of the Four Sacred Medicines

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Four Sacred Medicines - Teaching History & Reconciliation

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Traditional people say that tobacco is always first. It is used as an offering for everything and in every ceremony. Traditional tobacco was given to us so that we can communicate with the spirit world. It opens up the door to allow that communication to take place.

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Sign Up for Our Newsletter

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NCTR's spirit name - bezhig miigwan, meaning "one feather".

Bezhig miigwan calls upon us to see each Survivor coming to the NCTR as a single eagle feather and to show those Survivors the same respect and attention an eagle feather deserves. It also teaches we are all in this together - we are all one, connected, and it is vital to work together to achieve reconciliation.

NCTR is located on the original lands of Anishinaabeg, Cree, Oji-Cree, Dakota, and Dene peoples, and on the homeland of the Métis Nation.

The National Centre for Truth and Reconciliation sits in the heart of Turtle Island and as a national organization we strive to represent and serve all of Turtle Island's people.

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Sign up today to stay informed and get regular updates about NCTR. Bezhig miigwan calls upon us to see each Survivor coming to the NCTR as a single eagle feather and to show those Survivors the same respect and attention an eagle feather deserves.

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/ CBS News

Last year, when archeologists detected what they believed to be 200 unmarked graves at an old school in Canada, it brought new attention to one of the most shameful chapters of that nation's history. Starting in the 1880's and for much of the 20th century, more than 150,000 children from hundreds of indigenous communities across Canada were forcibly taken from their parents by the government and sent to what were called Residential Schools. Funded by the state and run by churches, they were designed to assimilate and Christianize indigenous children by ripping them from their parents, their culture, and their community. The children were often referred to as savages and forbidden from speaking their languages or practicing their traditions. As we firstreported earlier this year, many were physically and sexually abused, and thousands of children never made it home.

The last of Canada's 139 residential schools for indigenous children closed in 1998. Most have been torn down, but the Muskowekwan residential school in Saskatchewan still stands. Its windows boarded up, Its rooms gutted. A reminder to a nation that would rather forget. A three-storey tombstone for generations of children who died here.

Leona Wolf: Sometimes, I wish it would be gone for all what happened here.

Anderson Cooper: You wish this had been torn down?

Leona Wolf: Yeah. I could hear everything in here, what was done. It lingers.

Leona Wolf, who comes from the Muskowekwan reserve, was five years old when she says she was taken from her home in 1960. School officials and police would often show up unannounced in indigenous communities and round up children, some as young as three. Parents could be jailed if they refused to hand their children over. When kids arrived at their schools, their traditional long hair was shaved off. If they tried to speak their language, they were often punished.

Leona Wolf: They put me in a little dark room like that. And they'd shut the door and then they'd take off the light. All I had to look through was this much light, like I was in jail.

She says the abuse many kids at Muskowekwan suffered from the Catholic priests and nuns wasn't just physical.

Leona Wolf: Father Joyal was fondling the girls here.

Anderson Cooper: A priest, Father Joyal, was fondling girls in this room?

Leona Wolf: Yeah. This used to be sick bay. They used to have a bed here

Anderson Cooper: And he would take girls into the bed?

Leona Wolf: Yeah, my cousin.

Anderson Cooper: He took your cousin in here? How old was she?

Leona Wolf: She was only 8.

Leona Wolf: I grew up a very, very mean woman because of all what happened to me.

Anderson Cooper: You learned that here, you think?

Leona Wolf: Yeah

She is not the only one. More than 150,000 children were sent to residential schools, which Canada's first prime minister supported to, in his words, "sever children from the tribe" and "civilize" them. For much of the 20th century, the Canadian government supported that mission.

The idea for the schools came in part from the United States. In 1879 the Carlisle Indian Industrial School opened in Pennsylvania, where this photo was taken of Native American children when they first arrived. This is them four months later. The school's motto was "kill the Indian, save the man."

Chief Wilton Littlechild: Consequently, ours was, "kill the Indian in the child."

Anderson Cooper: "Kill the Indian in the child."

Chief Wilton Littlechild: Mhhm.

Anderson Cooper: That was the guiding principle here in Canada.

Chief Wilton Littlechild: Yeah.

Chief Wilton Littlechild, who is Cree, was six years old when he was taken to this residential school in Alberta. Then, he says, he was given a new name.

Chief Wilton Littlechild: My name was number 65 for all those years.

Anderson Cooper: Just a number.

Chief Wilton Littlechild: Just a number, yeah. "Sixty-five, pick that up stupid." Or, "65, why'd you do that, idiot?"

Anderson Cooper: What does that feel like at six years old to be called a number?

Chief Wilton Littlechild: Well, I think that's where the trauma begins. Not just the physical abuse, psychological abuse, spiritual abuse. And worst of all, sexual abuse.

Anderson Cooper: You were sexually abused.

Chief Wilton Littlechild: Yes. I think that's where my anger began as a young boy.

Chief Littlechild says he was able to take some of that anger out on the school's hockey rink. He won a scholarship to university and graduated, eventually going on to a distinguished career in law. But his story is the exception.

Chief Wilton Littlechild: They didn't kill my spirit. So, I'm still Cree. I'm still who I am. I'm not 65. My name is Mahigan Pimoteyw. So, they didn't kill my spirit.

In 2008, after thousands of school survivors filed lawsuits, the Canadian government formally apologized for its policies. It also set up a $1.9 billion compensation fund and established a Truth and Reconciliation Commission that Chief Littlechild helped lead. For six years the commission heard testimony from survivors across the country.

Helen Quewezance: And she put me underwater, slapping me and hitting me, slapping me and hitting me, and punching me and punching me and holding me under water, pulling my hair, and I thought, "God she's going to kill me, I'm going to die first day of school."

Ted Quewezance: We as little boys and little girls, we lost our innocence.

In 2015 the Commission concluded what happened was "cultural genocide." It identified more than 3,000 children who died from disease due to overcrowding, malnutrition and poor sanitation, or died after being abused or trying to run away. A government study in 1909 found the death rate in some schools was as high as 20 times the national average. Most schools had their own cemeteries, and sometimes when children died, their parents were never informed.

Chief Wilton Littlechild: It's really traumatic for those families who don't know what happened to their child or relative in the schools.

Anderson Cooper: Why weren't kids who died at the schools, why weren't they sent home?

Chief Wilton Littlechild: To save money

Last year, archeologists detected what they said could be 200 unmarked graves at this former school in Kamloops, British Columbia. Weeks later, a further 751 unmarked graves were detected across from the former Marieval residential school on the Cowessess reserve in Saskatchewan. There was once a Catholic cemetery here, but the headstones were bulldozed in the 1960s by a priest after a dispute with a former chief.

A small team of researchers has been trying to discover the names of those children buried here, but for decades the government and the church had been reluctant to share their records. Chief Cadmus Delorme is trying to get answers.

Anderson Cooper: Do you know that they're all children?

Chief Cadmus Delorme: We can't verify how much are children, but based on the research we're doing, a lot of them were children that were forced to go to the Marieval Residential School and died in the Marieval residential school.

Chief Delorme says he hopes to give the unidentified children a dignity in death that they never received in life.

Chief Cadmus Delorme: I wanna make sure that Canada knows the truth, 'cause you can't move to reconciliation until you accept the truth.

The discoveries of the graves opened deep wounds. More than a dozen churches have been vandalized or destroyed, and thousands have marched demanding the Pope apologize and the churches open archives to help identify any missing children. Indigenous communities across the country have begun conducting their own searches using ground-penetrating radar.

Kisha Supernant: We've laid out a number of grids throughout this landscape.

Archeologists Kisha Supernant and Terry Clark say 35 unmarked graves have been discovered at the Muskowekwan school.

Terry Clark: There is something going on there that is not natural.

When we were there this past October, they found what appeared to be another. According to survivor accounts, children sometimes had to dig their classmates' graves.

Anderson Cooper: The priests or the school officials would force the kids to dig other children's graves?

Kisha Supernant: Yep, yep. Can you imagine being, like, ten or 11 and digging a grave for your classmate, what that must have been like?

Kisha Supernant says the search for unmarked graves will continue for years.

Kisha Supernant: This is very emotional work. It's very devastating work. It's heartbreaking for everyone who's involved.

Anderson Cooper: You feel that too?

Kisha Supernant: I do. Our communities still feel the impacts of these institutions in our everyday lives. We're way over-represented in child welfare and adoptions and foster care. We're way over-represented in the prisons. You can draw a direct line with that to these places and the pain of that, that has been passed on from generation to generation.

Ed Bitternose: I started school here in 1958.

Ed Bitternose, who is Cree, understands that pain. He was 8 years old when he was taken to the Muskowekwan school. His parents lived within sight of the school and when he tried to run away, he says the priests forced him to kneel on a broom handle for three days.

Ed Bitternose: That's where my house was. I would sit here and wonder why I couldn't be home.

Anderson Cooper: That must have been devastating.

Ed Bitternose: Yeah.

It wasn't only adults he feared. Some students, themselves victims of abuse, preyed on other children.

Anderson Cooper: Were you abused here?

Ed Bitternose: Yeah. Mhhm. Actually, in this room here, by one of the, one of the, one of the boys.

Anderson Cooper: In this very room?

Ed Bitternose: This very area here.

Later, he says, he was also sexually molested by a nun. When he left school, he was rudderless and violent and turned to alcohol. When he got married, he says, he didn't know how to show affection.

Anderson Cooper: You didn't know what love was?

Ed Bitternose: No. No. Because I never felt it here. I didn't start saying I loved her till we were married about 40 years, and then I was very careful how I said it.

Anderson Cooper: You didn't say to your wife for 40 years that you loved her?

Ed Bitternose: Mhhm. Yeah.

He says his life changed when he began re-discovering his Cree culture. Raising buffalo and sharing traditional knowledge with children brought healing, and finally, an understanding of the word love.

Anderson Cooper: You can say that now?

Ed Bitternose: I can say that now. And, and it feels good. And I still joke with my wife about that. "Don't say that too loud, you know."

Anderson Cooper: So, you can say it, you just don't want to say it too loud?

Ed Bitternose: Yes, uh-huh. Yeah.

Anderson Cooper: Okay. You know what, it's better than nothing.

Ed Bitternose: Yes, that's what she says.

As for Leona Wolf, her life and the lives of her children and grandchildren have been plagued by violence and substance abuse, intergenerational trauma, she says, that began the day her own mother was sent to school at Muskowekwan.

Anderson Cooper: Did you see the impact of this place on your mom?

Leona Wolf: Yeah. Yeah.

Anderson Cooper: How?

Leona Wolf: Yeah, by drinking a lot, being mean to me. And it impact us, me and my brother, and my siblings.

Anderson Cooper: What was done to her, she passed on to you. And what was done to you and others here...

Leona Wolf: Was passed on to my children. This is why sometimes I go into my rage of anger, and I cry, because it all, it was all done to us, all of us. But it's gonna stop now, you know? It is.

Anderson Cooper: You believe that?

Leona Wolf: I'm gonna, I'm breaking the cycle with my great-grandchildren.

Leona Wolf: Hail Mary, full of grace.

Leona Wolf has returned to her traditions as well. Walking the halls of Muskowekwan, she began to sing Hail Mary, a prayer she was forced to learn here long ago.

Now she sings it her own way.

Anderson Cooper: That's not how you sang it here when you were in school, though, was it?

Leona Wolf: Nope.

Anderson Cooper: You made peace with the Virgin Mary by singing that song?

Leona Wolf: Yeah, and I made peace with myself.

Last April at the Vatican, Pope Francis apologized to Canada's Indigenous peoples for the "deplorable" abuses they suffered in Catholic-run residential schools. He'll travel to Canada next month to make the apology in person.
Produced by Michael H. Gavshon and Nadim Roberts. Broadcast associate, Annabelle Hanflig. Edited by Stephanie Palewski Brumbach.
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Anderson Cooper

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Canada's unmarked graves: How residential schools carried out "cultural genocide" against indigenous children

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CBS News Last year, when archeologists detected what they believed to be 200 unmarked graves at an old school in Canada, it brought new attention to one of the most shameful chapters of that nation's history.

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5 Ways You Can Educate Yourself and Support Indigenous Communities in Canada

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There is a great deal that non-Indigenous Canadians can do to support their Indigenous counterparts. Here are five things to consider doing now as an ally.

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Origin and Definition

Turtle Island is the name many Algonquian- and Iroquoian-speaking peoples mainly in the northeastern part of North America use to refer to the continent. In various Indigenous origin stories, the turtle is said to support the world, and is an icon of life itself. Turtle Island therefore speaks to various spiritual beliefs about creation and for some, the turtle is a marker of identity, culture, autonomy and a deeply-held respect for the environment.

Story of Turtle Island

The story of Turtle Island varies among Indigenous communities, but by most accounts, it acts as a creation story that places emphasis on the turtle as a symbol of life and earth. The following versions are brief reinterpretations of stories shared by Indigenous peoples. In no way do these examples represent all variations of the tale; they merely seek to demonstrate general characteristics and plots of different stories.

In some Ojibwe oral traditions, the story of Turtle Island begins with a flooded Earth. The Creator had cleansed the world of feuding peoples in order to begin life anew. Some animals survived the flood, such as the loon, the muskrat and the turtle. Nanabush (Nanabozo) (or Weesakayjack in some Cree tales) - a supernatural being who has the power to create life in others - was also present. Nanabush asked the animals to swim deep beneath the water and collect soil that would be used to recreate the world. One by one the animals tried, but one by one they failed. The last animal that tried - the muskrat - was underwater for a long time, and when it resurfaced, the little animal had wet soil in its paws. The journey took the muskrat's life, but the creature did not die in vain. Nanabush took the soil and put it on a willing turtle's back. This became known as Turtle Island, the centre of creation.

Many Haudenosaunee versions of the tale start in the Sky World - a land in the heavens where supernatural beings existed. One day, a pregnant Sky Woman fell through a hole under the roots of a tree and descended to Earth. Gently guided down by birds that saw her falling through the sky, she was placed safely onto a turtle's back. Sky Woman was grateful to the animals for helping her. In some versions, her appreciation was so powerful that the earth began to grow around her, forming Turtle Island. In other versions, the animals brought forth mud from the bottom of the water, which grew on top of turtle's back and formed a new land for Sky Woman and her descendants - Turtle Island.

Scholars tend to describe tales like Turtle Island as "earth-diver myths" - stories that in some way connect the origin of the world to beings (often animals) that dove into ancient waters to retrieve soil used to create (or recreate) the world as we know it. Such tales also often involve the presence of supernatural beings, such as transformers or tricksters, and a Creator. ( See also Religion and Spirituality of Indigenous Peoples in Canada.)

Did you know?
Not all Indigenous creation stories feature a turtle. In many Northwest Coast Indigenous cultures, Raven features prominently in origin tales. According to the Haida, for example, Raven created Haida Gwaii and brought light into the world. Sedna, the ocean spirit, whose fingers created all the sea creatures, is central to Inuit creation stories. For some Innu peoples, it is Kuekuatsheu (Wolverine) that made land out of rocks and mud. Creation stories may not always feature animals and are not always about the origins of the land. Sometimes, these tales speak about how all lifeforms came to be, or about how humans learned valuable life lessons.

Colonization and Reclamation

Settlers' renaming of Turtle Island to North America is reflective of the anglicization (modification of non- English words into English) of Indigenous place names and stories. In recent times, Indigenous activists have made efforts to reclaim traditional names. For example, in 2016, the Ogimaa Mikana project (begun by writer Hayden King and artist Susan Blight in 2013 as part of the Idle No More Movement) prompted the re-introduction of Ojibwe place names to Toronto streets. Activists put stickers bearing the Ojibwe names of various roads on signs: Spadina Road temporarily became Ishpadinaa; Davenport Road became Gete-Onigaming. ( See also Anishinaabemowin: Ojibwe Language.)

Reclamation is not an easy process. Besides the involvement of various levels of government on the official renaming of any location, Indigenous peoples are not always in agreement about place names. For example, the Stoney-Nakoda have proposed renaming Calgary to Wichispa Oyade, but the Siksika, who also have claims to the area, instead prefer their own term: Mohkinstsis-aka-piyosis.

Despite such debates, reclamation efforts continue. In the case of Turtle Island, the term and origin story have found their way into various sectors of Canadian society. For example, some Indigenous and non-Indigenous organizations have adopted the term as part of their official name or the name of their programming, such as Turtle Island News and the Toronto Zoo's Turtle Island Conservation programme. ( See also Zoos.)

The story of Turtle Island has also found its way into school curricula and texts. Turtle Island Reads - a Montreal initiative sponsored by McGill University and the local CBC - provides Canadians with stories about Indigenous peoples by Indigenous peoples. In 2018, the Royal Canadian Geographical Society, in partnership with various First Nations, Métis and Inuit organizations, released the Indigenous Peoples Atlas of Canada. The atlas re-envisions the map of Canada, using traditional place names, territorial boundaries and stories (such as that of Turtle Island) to direct their design. (See also Indigenous Territory.)

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Turtle Island is the name many Algonquian- and Iroquoian-speaking peoples mainly in the northeastern part of North America use to refer to the continent. In various Indigenous origin stories, the turtle is said to support the world, and is an icon of life itself.

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Canada is home to more than 1.6 million Indigenous people, including 600 First Nations communities, as well as Inuit and Métis communities. These distinct nations and groups have diverse histories, traditions, and cultures-as well as games and activities. Traditional sports and games can help strengthen an Indigenous child's sense of culture and tradition while increasing physical literacy and physical activity levels.

"These games are a way of passing on survival skills from their ancestors," says Donald Kuptana, an Inuvialuk originally from Tuktoyaktuk, N.W.T. He's an instructor facilitator and official for the Northern Games, a series of competitions at the triennial Labrador Winter Games that are based on centuries-old Inuit traditions.

"Youth who are involved in these games are able to quickly pick up techniques around agility, and strength, and endurance for other mainstream sports such as volleyball, basketball, hockey, etc. Participation in these games offers any individual patience, balance, confidence to excel in life."

-Donald Kuptana

This presents one way for non-Indigenous children to learn more about the culture of First Nations, Inuit, and Métis people.

Here a few traditional games to try:

1. One Foot High Kick (Inuit)

This game involves jumping, walking, running, balancing, and kicking, and can be played with kids of all ages.

A target, usually a ball, is hung by a string or rope from a support. Players take turns trying to kick the target with one foot and landing on the foot with which they kicked. The target is raised until only one person can kick it. Participants can stand still to kick, or can walk or run and jump at the target.

For younger kids, it may be easier to remove the requirement to land on the foot that they kicked with.

Equipment required: A target and a rope or string

With no actual snakes involved, kids of all ages will love this winter throwing game.

Kids form a line and take turns throwing a sharpened stick underhand across snow. The person whose stick goes the furthest, including the glide, wins a point. When a participant has reached a previously agreed-upon number of points, that player is the winner.

Equipment required: Sharpened sticks

3. Make the Stick Jump (Blackfoot)

Who doesn't love the idea of making sticks jump? Five sticks approximately eight inches in height are stuck into the ground at different distances from a line. Each stick has between one and five lines painted or drawn on it. The closest stick will have the smallest number and the farthest stick the highest. One at a time, kids stand behind the line and take turns throwing rocks, bean bags, or hacky sacks at the sticks. If an object hits a stick directly, it will make the stick "jump" and points are awarded for that stick.

Equipment required: Five (approximately eight-inch) sticks and objects to throw (rocks, bean bags, etc.)

Lacrosse is the national summer sport of Canada and was invented by Indigenous people. The game is played with two teams of participants each using a crosse, a stick with a net pocket to catch, scoop, carry, and throw a ball. The aim of the game is to get the ball into the opposing team's net. The game can be incredibly fast-paced when played with older participants.

Younger kids can start learning the sport by using lacrosse sticks to play fun games such as lacrosse golf (try to throw a ball from a lacrosse stick into a bucket or bin without letting it bounce), sky ball (have an adult throw a ball high into the sky and have kids try to catch it in their stick), or monkey in the middle (with at least three kids, each participant uses their stick to pass the ball back and forth without the "monkey" standing between them intercepting the ball).

Equipment required: Lacrosse stick, ball

5. Siturtaq/Monkey Dance (Inuit)

Participants start in a squatting position, facing each other in a circle. The dance involves kicking one leg out while maintaining the squat position with the other, alternating legs back and forth. When you hit the floor, you're out. The dance ends when the last child hits the floor.

Equipment required: None

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5 Indigenous games to play with your children

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For Indigenous children, traditional games can strengthen their sense of culture and identity.

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What is a Pow Wow? (Pow wow Meaning to Indigenous People)

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More than fashion: For Indigenous people, growing out their hair is about reclaiming their culture

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More than fashion: For Indigenous people, growing out their hair is about reclaiming their culture

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The purpose of residential schools was to eliminate all aspects of Indigenous culture. There is no other way to say it. But those who would impose their will underestimated the strength of a people who were deprived of the most basic of human needs: family, language, culture, security, even belonging; they did not see that everything they wished to eliminate could be (and would be) reclaimed, though the path is long and difficult.

It is reclaimed even in the smallest of ways, in ways that might seem inconsequential to those who have the privilege of only considering their hair as a fashion statement or a flattering attribute.

But hair is powerful. There are countless cultures that celebrate the length of hair; they see it as a seat of power, of the soul, of something that is sacred and should be considered almost as a limb, certainly a part of someone's body, rather than an offshoot from it.

For instance, hair is of great importance to Orthodox Jewish people, who do not shave at the four corners of their face, and the removal of this hair, and thereby the removal of the Jewish identity, was one of the aims of Hitler's Nazi Germany. The shaving of people's heads was another insult upon an already inured and injured people.

The same is said of residential schools. The removal of Indigenous children's long hair, so treasured by their people and not just rooted to their heads but to their sense of self, was among the first steps to removing their identity - but of course, under the guise of education, and salvation.

Other steps to erase and replace traditional culture continued from separating siblings so that they felt isolated and alone, to painful punishments for speaking their own language, and more, some too horrible to imagine.

And while the fight for justice, truth and reconciliation continues, there are the small acts of reclaiming identity that can bring that sense of belonging and culture that so many have missed. Small acts that can be woven, as one would a braid, into each day for new generations of children, something that begins so young it can once again become rooted to the head, and the soul.

For those who look to hair as something to style, not something to honour, it can seem odd to see hair-growing as an act of protest, but for the Anishinaabek, hair is sacred, and for both genders. Journalist, author and former host of CBC's Up North, Waubgeshig Rice of Wausauksing First Nation explained long hair is symbolic of wiingashk (sweet grass), one of the four sacred traditional medicines.

"In our culture, wiingashk, sweet grass, is the hair of Mother Earth, and it has many medicinal purposes for us. Our hair is similar, and we grow it to sort of emulate that wiingashk. As a result, it is a sacred thing. And it's sort of a private way for us to acknowledge our culture and our spirituality, and also respect them."

It's this sacred aspect that makes the hair so special, and only trusted to the hands of loved ones. While Rice's wife Sarah, or his mother, stepmother, aunts or cousins would be free to care for his hair, no one else would be welcomed. In fact, Rice prefers if it's one of them.

"My fine motor skills aren't as good," he said with a laugh.

But it is an intimate act, the act of braiding someone's hair, and more so when you consider it as a joining, the way it is for Rice.

"It's a way of weaving together body, mind and spirit," he said. "That's the three essential elements of your being."

To cut one's hair is not done lightly, and it is often done in mourning.

"We have beliefs about grief in our culture," he said. "We believe that your hair carries your emotions; losing a loved one is obviously a monumental experience and your hair sort of absorbs that emotion and that experience, we believe. Part of the grieving process and part of letting go is cutting your hair, so I mean that's something I'm always prepared to do as well."

A funeral offering for a loved one deeply missed could include the cutting of hair, given as a gift to ensure safe passage for the dead on their journey to the afterlife.

Rice didn't have long hair as a child. But his younger brother did, and that opened his brother to teasing and ridicule. And even though this was in the 1990s, the bullying and cutting of hair by others continues even now. But as more men embrace their long hair, there is a shift.

Michael Linklater was bullied as a child for his hair, and when his sons also faced the same treatment, he began #boyswithbraids to support them and other boys across the country. Rice himself guest hosted an episode of CBC's Unreserved on the topic.

Long hair is a subject on Rice's mind not just because of his crowning glory, but because of his two young sons. While the baby is only three months old, the couple's four-year-old - whose hair is curly and only now long enough for braiding - loves when his mother braids his hair. While Rice believes his son doesn't quite understand the finer points of everything his hair symbolizes, "he knows that having long hair is a part of his Anishinaabe culture." Both his parents have given him the choice about keeping it or cutting it.

For Rice, his decision to grow his came in the combination of two events. First, his father and others in Wausauksing First Nation began to embrace their identity and spirituality, and wanted to pass that to the next generation. The other was moving to Toronto to begin his degree.

"When I got towards the end of high school, you know, I was on my own journey, trying to understand my identity as someone of Anishinaabe heritage and also someone of Canadian heritage."

In addition to wanting to "fly a flag, for lack of a better term," to other Indigenous people, it was more about his roots once again.

"When I moved to Toronto for university, I think that's when I really wanted to grow it. For me it was a matter of trying to stay connected; it was a way to represent, in many ways, but also feel a way to stay connected."

It is that connection he hopes to offer his sons when they are old enough to choose their path as their father and mother did.

Hair can be a fashion statement, a way to frame a face or to express the self. It can also be a way to reclaim a stolen identity, to embrace what was once ripped from your grasp, and to offer your children a link to their past. A braid is a way to join body, mind and spirit, a way to link people and history.

"A braid is an expression of your identity and that unity of everything," Rice said.

And sometimes "it's just keeping your hair out of your eyes."

You can find out more about Waubgeshig Rice and his upcoming work at Waub.ca.
Because stories involving issues of race attract an uncomfortable number of racist comments, Sudbury.com is not allowing comments on this story and will not be sharing the story on our Facebook page. Jenny Lamothe is a Local Journalism Initiative reporter at Sudbury.com. Read more from Sudbury.com

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Beyond Local: More than fashion: For Indigenous people, growing out their hair is about reclaiming their culture

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The purpose of residential schools was to eliminate all aspects of Indigenous culture. There is no other way to say it. But those who would impose their will underestimated the strength of a people who were deprived of the most basic of human needs: family, language, culture, security, even belonging; they did not see that everything they wished to eliminate could be (and would be) reclaimed, though the path is long and difficult.

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Traditional Plant Foods of Canadian Indigenous Peoples

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Traditional Plant Foods of Canadian Indigenous Peoples

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CGS is on the Robinson-Huron (Treaty 61, 1850)

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National Aboriginal Day is a chance to educate and reflect on the lives and status of Indigenous peoples in Canada.

To recognize this day, Suzanne L. Stewart, interim director of the Indigenous Education Initiative at the Ontario Institute for Studies in Education, and Jean-Paul Restoule, associate professor of Aboriginal Education, have compiled a list of 12 things the average Canadian should know about Indigenous people in Canada.

1. Who are Indigenous peoples?
There are about 1.4 million people of Indigenous ancestry in Canada, refering to three distinct cultural groups of original inhabitants:
2. Where do Indigenous people live?

First Nations (status and non-status Indians)

Metis (a culture born of the mixing of elements of First Nations and European settlers, primarily French and Scottish. While having roots in the Great Lakes, it flourished most prominently in the Red River Valley.)

Inuit (peoples from far northern territories)

3. First Ride Share in Canada

Ontario has the largest concentration of Indigenous people- almost 250,000

Six Nations of The Grand River is the largest reserve in Canada, with over 21,000 members

Over 60% of the national Indigenous population lives in urban areas

4. Signing Up for Battle
The original ride share service in Canada was at the mouth of the Humber where Indigenous people left canoes for anyone travelling upriver to use. People coming downriver in turn left canoes for others to use.
5. How many languages?
Indigenous people joined the Canadian world war efforts in greater numbers per capita than any other subpopulation of Canada, primarily to defend "the land," and not necessarily the nation nor Europe's reasons for conflict.
6. Suicide rates - 7x higher among First Nations youth
There are anywhere between 52 and 70 languages indigenous to what is now called Canada (depending on how you count them). Only three are expected to survive this century. But many people are working hard to change that.
7. Clean water
Suicide rates among First Nations youth are up to seven times higher than among non-Indigenous youth. This tragic reality was highlighted in April 2016 when five children tried to take their own lives on a Friday night at the Attawapiskat First Nation. Twenty-eight of its community members also attempted suicide a month earlier.
8. The truth about taxes
Close to 20 per cent of First Nations communities are under a drinking water advisory, a stat that has remained remarkably consistent for the past 25 years.

Most Aboriginal people pay Canadian taxes. Tax exemptions are accorded only to certain Aboriginal people (status Indians) under particular circumstances (usually if the goods are purchased on or delivered to a reserve or in the case of employment income, it is earned on a reserve).

Dispelling the Myth: Indigenous people do not get free post-secondary education, generally speaking.

9. Life before Europeans arrived

Prior to the arrival and settlement of European immigrants, Indigenous people had complex and successful knowledge systems and practices about land systems, sciences, mathematics, clans, politics, physical and mental health, and food security that provided healthy and abundant livelihood for millions of peoples for tens of thousands of years.

10. Are non-Indigenous Canadians affected by treaties? How?

Treaties between the Federal Government of Canada and First Nations are still important and binding today.

Treaties are not only for Indigenous peoples - Canadians have treaty rights and responsibilities too but don't often think of them.

Most Canadians live in a treaty area and where they don't they are on unceded Indigenous lands.
11. How did the Indian Act of 1876 change the lives of Indigenous peoples?
More than 70 historical treaties were negotiated by the Federal Government of Canada with First Nations and Métis peoples between 1701 and 1923. The first Modern Treaty to be signed was on November 11, 1975, the James Bay and Northern Quebec Agreement (Parks Canada, 2016).
12. Residential Schools: Canada's Horrific- and Not So Distant- Past
Most Canadians don't know that most Indigenous peoples' lives are governed by federal laws under the Indian Act of 1876, which continue today. This affects Indigenous peoples' access to health care, education, housing, clean drinking water, and many other things that non-Indigenous Canadians often take for granted.

Education was used as a tool of oppression for Indigenous peoples through Indian residential schools, an extensive school system set up by the Federal government. They were administered by churches from the early 1920s to the mid-1990s.

The goals of residential schools was, according to the Indian Act, "To kill the Indian in the child" and was based on the premise that Aboriginal cultures were inferior to White Christian ones.

Canadian Indigenous children were forcibly removed, often by the Indian Agent or the RCMP, from their families and communities and shipped to the schools and kept for months and years.

Many children experienced sexual abuse, corporal punishment for speaking their language, and were instilled with beliefs that being Indigenous was bad.

In 2006 the Federal Government began a process of reconciliation with Indigenous peoples for the harms suffered and treatments experienced by survivors of Residential School through the creation of the Truth and Reconciliation Commission of Canada, which released its final report in 2015.

Where do things stand now in terms of education? It will take about 20 years to close the education gap between First Nations and other Canadians, if action to make changes is taken.

Some factors that contribute to this situation are:

There are 40 First Nation communities without schools

There are First Nation communities where children haven't been to school in more than two years

The K-12 completion rate for First Nation students living on-reserve is 49%

First Nation students are more likely to end up in jail than to graduate high school

First Nation students attending on-reserve schools are funded at a rate of $3,000 - $7,000 less than students attending other schools in Canada (AFN, 2011).

There are almost 600 unresolved cases of missing and murdered Indigenous women in Canada (AFN, 2011).

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National Aboriginal Day: 12 things you need to know

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National Aboriginal Day is a chance to educate and reflect on the lives and status of Indigenous peoples in Canada. To recognize this day, Suzanne L. Stewart, interim director of the Indigenous Education Initiative at the Ontario Institute for Studies in Education, and Jean-Paul Restoule, associate professor of Aboriginal Education, have compiled a list of 12 things the average Canadian should know about Indigenous people in Canada.

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Mirrors, Windows and Sliding Glass Doors

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A Coyote Columbus Story a book by Thomas King and William Kent Monkman

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A trickster named Coyote rules her world, until a funny-looking stranger named Columbus changes her plans. Unimpressed by the wealth of moose, turtles, and beavers in Coyote’s land, he’d rather figure out how to hunt human beings to sell back in Spain. Thomas King uses a bag of literary tricks to sh…

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WELCOME • BIENVENUE

OUR VISION

Atikameksheng Anishnawbek will thrive together as a strong and proud Nation by honouring our gifts of Anishinabemowin and the Life of the Land.

Programs & Services

Community Initiatives

Your Council

Jennifer Petahtegoose

Deputy Chief/Councillor

Art Petahtegoose

Councillor

Vance Nootchtai

Councillor

Lesley MacNeil

Councillor

Harvey Petahtegoose

Councillor

Learn more about your Council

Our Values

We Value the gift of Anishinabemowin as the strength of our Nation

We Value the Hope of our Youth, the Leadership of our Adults, and the Wisdom of our Elders.

We Value and honour the contributions of our families as it makes us who we are.

We Value Mino Minadsowin (the Good Life).

The Life of the Land teaches us Respect, Love, Truth, Bravery, Humility, Honesty and Wisdom.

Aanii,

The next Band Meeting will take place on Monday, June 6th @ 6:00 pm.

There is a Governance Policy Survey currently open to Band Members.  We need your input on how Governance works.  Please fill out the survey at the following link: https://www.surveymonkey.com/r/MW9L63W

Miigwetch.

Our Newsletter

Receive our monthly newsletter and stay up to date with community news and events.

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For up-to-date information on our COVID-19 Response please visit our

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*Ontario's section starts on page 6

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First Nations Child & Family Caring Society

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First Nations Child & Family Caring Society

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*This organization has resources available for free

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Jordan's Principle is a child-first principle to ensure First Nations children get the services they need when they need them.

To submit a request for services through Jordan's Principle, call: 1-855-JP-CHILD (1-855-572-4453)
Or visitcanada.ca/jordans-principle. If you have any difficulties accessing services through Jordan's Principle, please contact your provincial child advocate or ombudsperson or the 24-hour Jordan's Principle line (above).

In the Spotlight:

Learn more about Jordan's Principle:

Background

Jordan's Principle is a legal rule named in memory of Jordan River Anderson, a First Nations child from Norway House Cree Nation in Manitoba. Born with complex medical needs, Jordan spent more than two years unnecessarily in hospital, waiting to leave, while the Province of Manitoba and the federal government argued over who should pay for his at home care-care that would have been paid for immediately had Jordan not been First Nations. Jordan died in the hospital at the age of five years old, never having spent a day in a family home.

Sadly, payment disputes within and between federal and provincial governments over services for First Nations children are not uncommon. With the support of their community of Norway House Cree Nation and others, Jordan's family gifted his name to the creation of child-first principle to ensure First Nations children could access the services they need without denial, delay, or disruption.

Unfortunately, the federal government did not implement Jordan's Principle as the family intended. Despite the unanimous support of the House of Commons in 2007 for a broad definition, the federal government went on to implement Jordan's Principle in a manner so narrow that few, if any, First Nations children qualified.

In alandmark ruling on January 26, 2016, the Canadian Human Rights Tribunal (CHRT or Tribunal) ruled that Canada's definition of Jordan's Principle was discriminatory and ordered the federal government to take immediate measures to implement the full and proper scope of Jordan's legacy.

Canada failed to comply with the Tribunal's ruling and three months later, in April 2016, the CHRT issued its first non-compliance order against Canada. In all, the Tribunal has been forced to issue more than 15 additional orders, many of them non-compliance orders against Canada. Most recently, Canada filed for judicial review (like an appeal) of the Tribunal's orders on eligibility for Jordan's Principle (2020 CHRT 20 and 2020 CHRT 36). The case will be heard in Federal Court from June 14-18, 2021. Importantly, the Tribunal's orders on eligibility for Jordan's Principle remain in place until the Federal Court makes its decision. A full summary of the Tribunal's orders on Jordan's Principle is available here.

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The First Nations Child & Family Caring Society is a non-profit organization that works with Indigenous and non-Indigenous people of all ages and organizations to ensure First Nations children and young people have the same opportunities as others to grow up safely at home, be healthy, achieve their dreams, celebrate their languages and culture and be proud of who they are.

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To find out who's covered under Jordan's Principle, visit Who is covered.

COVID-19: update

During the coronavirus pandemic, Jordan's Principle continues to help First Nations children living in Canada access the products, services and supports they need. This can include, for example, laptops, tablets or other e-learning tools, if they meet an identified health, education or social need. At this time, professionals may not be available to provide supporting documents normally required to complete a request. We will take this into account when we review your request. In some cases, we will accept emails from professionals or documents can be provided later in the process. To find out more, contact your regional focal point. For support and up-to-date information on COVID-19, speak with your First Nation's leadership or visit COVID-19 and Indigenous communities.

Available 24 hours, 7 days a week

On this page

Updates on Jordan's Principle

Jordan's Principle External Appeals Committee

From January to March 2021, Indigenous Services Canada (ISC) issued a call for proposals to seek services from professionals in the health, social and education fields to review appeals and issue recommendations as part of the new Jordan's Principle External Appeals Committee. The call is now closed. Thank you to all those who expressed an interest. ISC will communicate the results of the process to those who applied once the evaluation of the proposals is finished.

Other updates on Jordan's Principle

Under Jordan's Principle we are ensuring that First Nations children can access the products, services and supports they need, when they need them, while we work with First Nations partners, provinces and territories to develop long-term approaches to help better address the unique needs of First Nations children.

On September 29, 2021, the federal court upheld orders by the Canadian Human Rights Tribunal regarding eligibility under Jordan's Principle and compensation. The Government of Canada did not appeal the orders about Jordan's Principle eligibility for products and services.

This means that First Nations families can continue to access Jordan's Principle under the same eligibility criteria that has been in place since November 25, 2020. To find out more, visit:

To learn more about the latest federal court decision on child and family services and Jordan's Principle, or about other related decisions, consult:

Learn more about the agreements-in-principle related to the First Nations Child and Family Services program and Jordan's Principle:

About Jordan's Principle

Jordan's Principle makes sure all First Nations children living in Canada can access the products, services and supports they need, when they need them. Funding can help with a wide range of health, social and educational needs, including the unique needs that First Nations Two-Spirit and LGBTQQIA children and youth and those with disabilities may have.

Jordan's Principle is named in memory of Jordan River Anderson. He was a young boy from Norway House Cree Nation in Manitoba.

Requests for Inuit children can be made through the Inuit Child First Initiative.

Helping First Nations children

Description: Helping First Nations children

Between July 2016 and March 31, 2022, more than 1.42 million products, services and supports were approved under Jordan's Principle. These included:

speech therapy

educational supports

medical equipment

mental health services

and more

A legal rule

In 2016, the Canadian Human Rights Tribunal (CHRT) determined the Government of Canada's approach to services for First Nations children was discriminatory. One way we are addressing this is through a renewed approach to Jordan's Principle.

Since the ruling, the CHRT has issued a number of follow-up orders about Jordan's Principle. In May 2017, the CHRT ordered that the needs of each individual child must be considered, to ensure the following is taken into account under Jordan's Principle:

This means giving extra help when it is needed so First Nations children have an equal chance to thrive.

What we are doing

We are supporting children who need help right away and are making long-term changes for the future, such as through reforming child and family services.

For the long-term, we are working to build better structures and funding models. These will make sure First Nations children living in Canada get the products, services and supports they need, when they need them. To do this, we are working closely with:

provinces

territories

First Nations partners

service organizations

Since 2016, the Government has committed $2.36 billion toward meeting the needs of First Nations children through Jordan's Principle.

Local service coordinators have been hired in communities across Canada. They can help families who:

have questions about Jordan's Principle

would like to submit a request for products, services or supports under Jordan's Principle

We fund these coordinators, who are staffed by:

local tribal councils

First Nations communities

regional health authorities

First Nations non-governmental organizations, etc.

We also have staff across the country dedicated full-time to Jordan's Principle. They work closely with the local coordinators to make sure all requests are processed as quickly as possible.

Related links

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To find out who's covered under Jordan's Principle, visit Who is covered. During the coronavirus pandemic, Jordan's Principle continues to help First Nations children living in Canada access the products, services and supports they need. This can include, for example, laptops, tablets or other e-learning tools, if they meet an identified health, education or social need.

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What is Jordan’s Principle?

Jordan’s Principle is a legal requirement resulting from the Orders of the Canadian Human Rights Tribunal (CHRT) and is not a policy or program.

Jordan’s Principle is a child-first principle that aims to eliminate service inequities and delays for First Nations children. Jordan’s Principle states that any public service ordinarily available to all other children must be made available to First Nations children without delay or denial.

Jordan’s Principle is named in honour of Jordan River Anderson, a young First Nations boy from Norway House Cree Nation in northern Manitoba, who spent his entire life in hospital while caught in a jurisdictional dispute between the governments of Canada and Manitoba, which both refused to pay for the in-home medical care necessary for Jordan to live in his home and community.

AFN Secures Victory and Compensation for
First Nations Children and Families

Canadian Human Rights Tribunal Orders Compensation 2019 CHRT 39

Canada’s conduct was wilful and reckless resulting in what we have referred to as a worst-case scenario under our Act.

Jordan’s Principle Handbook

The Jordan’s Principle handbook is a tool for First Nations families and community members to learn about Jordan’s Principle and how to access it.

Who is eligible?

Jordan’s Principle:

Applies to all First Nations children, regardless of whether they live on or off-reserve;

Is not limited to children with disabilities; and

Under Indigenous Services Canada (ISC) policy, non-status children on-reserve are being considered eligible for coverage under Jordan’s Principle.

What is covered?

The services covered by Jordan’s Principle are as diverse as the First Nations children it serves. Any government-provided service available to all other children, including service assessments, is included in Jordan’s Principle coverage. If a service is not necessarily available to other children or is an exceptional service, the child will still have their needs evaluated to determine if the service will ensure substantive equality.

Examples of the services covered by Jordan’s Principle include, but are not limited to:

Health:

Mobility aids

Wheelchair ramps

Services from Elders

Assessments and screenings

Medical supplies and equipment

Mental health services

Social:

Social worker

Land-based activities

Respite care (individual or group)

Specialized programs based on cultural beliefs and practices

Personal support worker

Education:

School supplies

Tutoring services

Teaching assistants

Psycho-educational assessments

Assistive technology and electronics

If a service is not necessarily available to other children, or is an exceptional service, the child will still have their needs evaluated to determine if the service will ensure substantive equality. If this is the case, the government department first approached will pay for the service to ensure the child’s needs are met.

More Information

Recent Resolutions

Federal Commitments

In July 2016, Canada announced new funding of $382.5M over three years as an interim initiative to implement Jordan’s Principle, while committing to undertake a co-development approach with First Nations about the long-term implementation of Jordan’s Principle.

Since July 6, 2016, more than 209,000 services, supports, or products for First Nations children have been approved under Jordan’s Principle.

In their 2017 mandate letter, the Minister of Indigenous Services was mandated to “develop and implement an improved response to the provision of child welfare and health care under Jordan’s Principle that focuses on the best interests of the child. This will require a holistic approach to the delivery of services that focuses on prevention, family preservation and well-being, and community wellness.”

Resources

Jordan’s Principle Summit

The Assembly of First Nations (AFN) hosted the first ever national Jordan’s Principle Summit on September 12-13, 2018, at the RBC Convention Centre in Winnipeg, Manitoba, Treaty One Territory. More than 850 First Nations citizens, family members, leaders, service coordinators, health directors and technicians, health, social, education practitioners, service providers, and innovators gathered under the theme of Sharing, Learning, and Growing: Imagining the Future of Jordan’s Principle.

Canadian Human Rights Tribunal Case Timeline

On February 23, 2007, the AFN and First Nations Child and Family Caring Society filed a complaintwith the Canadian Human Rights Commission which alleged that Canada racially discriminates against First Nations children in their inequitable funding of child and family services on-reserve.

On January 26, 2016, the Tribunal ruled in favour of First Nations children (2016 CHRT 2), finding that Canada, indeed, funds the on-reserve child and family services program inequitably.

The Tribunal released an initial compliance ruling on immediate relief (2016 CHRT 10) on April 26, 2016, related to the First Nations child and family services program, the 1965 Agreement, Jordan’s Principle, and other issues.

The Tribunal issued a second compliance ruling on September 14, 2016 (2016 CHRT 16), on additional immediate relief measures and reporting on progress towards implementation of the Orders.

The Tribunal issued a third compliance ruling on May 26, 2017 (2017 CHRT 14), that expanded the definition of Jordan’s Principle, made orders on the tracking and processing of Jordan’s Principle cases, and called for publicizing of clear information on Jordan’s Principle.

The Tribunal has issued a fourth compliance ruling on February 1, 2018 (2018 CHRT 4), ordering Canada to analyze the agencies’ needs assessments previously completed, to remove factors of the funding formula that incentivize the apprehension of children pending a new funding formula, and to fully fund agency costs at actuals.

A full and comprehensive timeline of the Canadian Human Rights Tribunal case is available through the First Nations Child and Family Caring Society of Canada’s website.

Contact Social Development Staff

Jonathan Thompson
Director

Ashley Bach
Policy Analyst

Jessica Quinn
Policy Analyst

Lorna Martin
Administrative Assistant

Martin Orr
Senior Policy Analyst

Pamela Corkum
Administrative Assistant

Stephanie Wellman
Associate Director

Jordan’s Principle 11.01.2018

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Jordan’s Principle | Assembly of First Nations

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Jordan’s Principle is a legal requirement resulting from the Orders of the Canadian Human Rights Tribunal (CHRT) and is not a policy or program.

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Toqi milita'nej Let's Play Together A Guide for Parents of 4-Year Olds

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Toqi milita'nej Let's Play Together A Guide for Parents of 4-Year Olds

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Sudbury Chamber - Strategic Plan 2021-2024

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Sudbury Chamber - Strategic Plan 2021-2024

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Workforce Indigenous Services - Greater Sudbury Chamber of Commerce

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Established in 1967, Cambrian College has been a leading post-secondary institution in Northern Ontario, with more than 80 programs. Cambrian's main campus is in Greater Sudbury, with satellite centres in Espanola and Little Current. We are a diverse learning community, and the home-away-from-home for a growing number of Indigenous and International students looking to hone workforce-ready skills in a supportive and innovative learning environment.

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Language

The Dinjii Zhu' Ginjik (Gwich'in language) is one of the most endangered Indigenous languages in Canada. It is the most endangered Athapaskan (Dene) language in the NWT. Due to the encroachment of English into all aspects of daily life, only a small number of our elders and a few determined individuals continue to use the language on a regular basis. It is very rare to hear our children speak their language. Statistics provided in 2006 by the Government of the Northwest Territories bear witness to the seriousness of the situation. For the Gwich'in beneficiaries who are living within the NWT, only 20 people spoke the language in their home and only 275 reported they could speak the language. Around two-thirds of the people who can speak the language are over 40.

Efforts to record and revitalize the language are a vital part of the work at the GSCI although we recognize that we have a challenging task ahead of us. All GSCI research projects have a language component whether they are recording Gwich'in place names and oral history, traditional plant use, traditional knowledge, life stories or the replication of traditional material culture. The products of this research plus language dictionaries, immersion camps and language mentoring are ways in which we are working to revitalize the Gwich'in language.

GSCI has also assisted in the creation of a second-language curriculum, and partnered with the GNWT on language initiatives and language policy review.

PLEASE NOTE: THE GWICH'IN WORDS FOR MONTHS ARE CURRENTLY UNDER REVIEW.

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The Dinjii Zhu' Ginjik (Gwich'in language) is one of the most endangered Indigenous languages in Canada. It is the most endangered Athapaskan (Dene) language in the NWT. Due to the encroachment of English into all aspects of daily life, only a small number of our elders and a few determined individuals continue to use the language on a regular basis.

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NCTR - National Centre for Truth and Reconciliation

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The TRC website has been archived using the Wayback Machine software. You can view the archived version by clicking here. The Wayback Machine is an archive system for websites. The archived TRC website will work like a normal website, however, it is not being maintained with current information. The…

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By Erin Hanson (2009), with updates and revisions by Daniel P. Gamez & Alexa Manuel (September 2020). The original version of this article has been archived, but may be accessed here. To cite this article, we have recommendations at the bottom of the page. Note on terminology: There is constant debate and reflection on the use of specific terms as umbrella categories to designate multiple Aboriginal, Indigenous, or Native peoples. For the most recent version of this article, we have decided to follow the terms Indigenous, First Nations, Métis and Inuit, or alternatively Indigenous Peoples, in the plural, following the guidelines of the U.N. Declaration on the Rights of Indigenous Peoples, the most widely accepted international instrument today. The term Indigenous Peoples can also be found in UBC's Indigenous Peoples Language Guidelines.
In this section:

What Were Residential Schools?

The term residential schools refers to an extensive school system set up by the Canadian government and administered by churches that had the nominal objective of educating Indigenous children but also the more damaging and equally explicit objectives of indoctrinating them into Euro-Canadian and Christian ways of living and assimilating them into mainstream white Canadian society. The residential school system officially operated from the 1880s into the closing decades of the 20th century. The system forcibly separated children from their families for extended periods of time and forbade them to acknowledge their Indigenous heritage and culture or to speak their own languages. Children were severely punished if these, among other, strict rules were broken. Former students of residential schools have spoken of horrendous abuse at the hands of residential school staff: physical, sexual, emotional, and psychological. Residential schools provided Indigenous students with inappropriate education, often only up to lower grades, that focused mainly on prayer and manual labour in agriculture, light industry such as woodworking, and domestic work such as laundry work and sewing.

Residential schools systematically undermined Indigenous, First Nations, Métis and Inuit cultures across Canada and disrupted families for generations, severing the ties through which Indigenous culture is taught and sustained, and contributing to a general loss of language and culture. Because they were removed from their families, many students grew up without experiencing a nurturing family life and without the knowledge and skills to raise their own families. The devastating effects of the residential schools are far-reaching and continue to have a significant impact on Indigenous communities. The residential school system is widely considered a form of genocide because of the purposeful attempt from the government and church to eradicate all aspects of Indigenous cultures and lifeworlds.

From the 1990s onward, the government and the churches involved-Anglican, Presbyterian, United, and Roman Catholic-began to acknowledge their responsibility for an education scheme that was specifically designed to "kill the Indian in the child." On June 11, 2008, the Canadian government issued a formal apology in Parliament for the damage done by the residential school system. In spite of this and other apologies, however, the effects remain.

What led to the residential schools?

The early origins of residential schools in Canada are found in the implementation of the mission system in the 1600s. The churches and European settlers brought with them the assumption that their own civilization was the pinnacle of human achievement. They interpreted the socio-cultural differences between themselves and Indigenous Peoples as "proof" that Canada's first inhabitants were ignorant, savage, and-like children-in need of guidance. They felt the need to "civilize" Indigenous Peoples. Education-a federal responsibility-became the primary means to this end.

Canadian Prime Minister John A. Macdonald commissioned journalist and politician Nicholas Flood Davin to study industrial schools for Indigenous children in the United States. Davin's recommendation to follow the U.S. example of "aggressive civilization" led to public funding for the residential school system. "If anything is to be done with the Indian, we must catch him very young. The children must be kept constantly within the circle of civilized conditions," Davin wrote in his 1879 Report on Industrial Schools for Indians and Half-Breeds (Davin's report can be read here.)

In the 1880s, in conjunction with other federal assimilation policies, the government began to establish residential schools across Canada. Authorities would frequently take children to schools far from their home communities, part of a strategy to alienate them from their families and familiar surroundings. In 1920, under the Indian Act, it became mandatory for every Indigenous child to attend a residential school and illegal for them to attend any other educational institution.

Living conditions at the residential schools

The purpose of the residential schools was to eliminate all aspects of Indigenous culture. Students had their hair cut short, they were dressed in uniforms, they were often given numbers, and their days were strictly regimented by timetables. Boys and girls were kept separate, and even siblings rarely interacted, further weakening family ties. Chief Bobby Joseph of the Indian Residential School Survivors Society recalls that he had no idea how to interact with girls and never even got to know his own sister "beyond a mere wave in the dining room." ¹ In addition, students were strictly forbidden to speak their languages-even though many children knew no other-or to practise Indigenous customs or traditions. Violations of these rules were severely punished.

Residential school students did not receive the same education as the general population in the public school system, and the schools were sorely underfunded. Teachings focused primarily on practical skills. Girls were primed for domestic service and taught to do laundry, sew, cook, and clean. Boys were taught carpentry, tinsmithing, and farming. Many students attended class part-time and worked for the school the rest of the time: girls did the housekeeping; boys, general maintenance and agriculture. This work, which was involuntary and unpaid, was presented as practical training for the students, but many of the residential schools could not run without it. With so little time spent in class, most students had only reached grade five by the time they were 18. At this point, students were sent away. Many were discouraged from pursuing further education.

Abuse at the schools was widespread: emotional and psychological abuse was constant, physical abuse was metred out as punishment, and sexual abuse was also common. Survivors recall being beaten and strapped; some students were shackled to their beds; some had needles shoved in their tongues for speaking their native languages. These abuses, along with overcrowding, poor sanitation, and severely inadequate food and health care, resulted in a shockingly high death toll. In 1907, government medical inspector P.H. Bryce reported that 24 percent of previously healthy Indigenous children across Canada were dying in residential schools. This figure does not include children who died at home, where they were frequently sent when critically ill. Bryce reported that anywhere from 47 percent (on the Peigan Reserve in Alberta) to 75 percent (from File Hills Boarding School in Saskatchewan) of students discharged from residential schools died shortly after returning home.

The extent to which the Department of Indian Affairs and church officials knew of these abuses has been debated by some. However, the Royal Commission on Aboriginal Peoples (RCAP) and John Milloy, among others, concluded that church and state officials were fully aware of the abuses and tragedies at the schools. Some inspectors and officials at the time expressed alarm at the horrifying death rates, yet those who spoke out and called for reform were generally met with silence and lack of support. The Department of Indian Affairs would promise to improve the schools, but the deplorable conditions persisted.

Some former students have positive memories of their time at residential schools, and certainly some might have been treated with kindness by the priests and nuns who ran the schools as best they could given the circumstances. But even these "good" experiences occurred within a system aimed at destroying Indigenous cultures and assimilating Indigenous students.

The Shift Away from Residential Schools

"Sister Marie Baptiste had a supply of sticks as long and thick as pool cues. When she heard me speak my language, she'd lift up her hands and bring the stick down on me. I've still got bumps and scars on my hands. I have to wear special gloves because the cold weather really hurts my hands. I tried very hard not to cry when I was being beaten and I can still just turn off my feelings.... And I'm lucky. Many of the men my age, they either didn't make it, committed suicide or died violent deaths, or alcohol got them. And it wasn't just my generation. My grandmother, who's in her late nineties, to this day it's too painful for her to talk about what happened to her at the school."

- Musqueam Nation former chief George Guerin,
Kuper Island school
Stolen from our Embrace, p 62

Church and state officials of the 19th century believed that Indigenous societies were disappearing and that the only hope for Indigenous people was to convert to Christianity, do away with their cultures, and become "civilized" British subjects-in short, assimilate them. By the 1950s, the same officials were doubting the viability of such project. The devastating effects of the residential schools and the needs and life experiences of Indigenous students were becoming more widely recognized. ² The government also acknowledged that removing children from their families was severely detrimental to the health of the individuals and the communities affected. In 1951, with the amendments to the Indian Act, the half-day work/school system was progressively abandoned, conceding power to the provinces to apprehend children, and transitioning from the school system to a 'child welfare system'. This time is referred to as the 'Sixties Scoop' because of the systematic removal of Indigenous children from their families without consent from their parents or authorities.

In the 1960s the drastic overrepresentation of Indigenous children in the welfare system consolidated, and authorities would constantly place Indigenous children with white middle-class families in an attempt to acculturate them. This practice, as well as the overrepresentation of Indigenous children in 'child welfare systems' continues today. In 1969, the Department of Indian Affairs took exclusive control of the system, marking an end to church involvement in residential schooling. Yet the schools remained underfunded and abuse continued, and many teachers and workers continued to lack proper credentials to carry out their responsibilities. ³

In the meantime, the government decided to phase out segregation and began incorporating Indigenous students into public schools. Although these changes saw students reaching higher levels of education, problems persisted. Many Indigenous students struggled in their adjustment to public school and to a Eurocentric system where Indigenous knowledges were excluded, fostering discrimination by their non-Indigenous peers. Post-secondary education was strongly discouraged for Indigenous students because those who wanted to attend university would have been enfranchised.

The process to phase out the residential school system and other assimilation tactics was slow and not without reversals. The residential school system in Canada lasted officially for almost 150 years, and its impacts continue on to this day. As mentioned above, the system's closure gave way to the 'Sixties Scoop,' during which thousands of Indigenous children were abducted by social services and removed from their families. The 'Scoop' spanned roughly the two decades it took to phase out the residential schools, but child apprehensions from Indigenous families continue to occur in disproportionate numbers today. In part, this is the legacy of compromised families and communities left by the residential schools.

Starting in 1969, residential schools in Canada began to decline in numbers. In 1970, the Department of Indian Affairs calculated fifty-six remaining schools, excluding the Northwest Territories. By 1980, the same institution reported sixteen, and one decade later, eleven. In 1996, Gordon Reserve Indian Residential School in Saskatchewan, the last of its kind, was closed and demolished. By 1999, the Department of Indian Affairs registered no remaining residential schools in operation. ⁴

Ongoing Impacts

"So why is it important to understand the history of genocide in Canada? Because it's not history. Today's racist government laws, policies and actions have proven to be just as deadly for Indigenous peoples as the genocidal acts of the past."

-Pamela Palmater, Mi'kmaq lawyer, professor, activist, and politician
(National Inquiry into Missing and Murdered Indigenous Women and Girls (Canada) et al. 2019, 53).

The residential school system is viewed by much of the Canadian public as part of a distant past, disassociated from today's events. In many ways, this is a misconception. The last residential school did not close its doors until 1996, and many of the leaders, teachers, parents, and grandparents of today's Indigenous communities are residential school Survivors. Although residential schools have closed, their effects remain ongoing for both Survivors and their descendants who now share in the intergenerational effects of transmitted personal trauma and loss of language, culture, traditional teachings, and mental/spiritual wellbeing.

According to the Report of the Aboriginal Justice Inquiry of Manitoba, several generations of Indigenous Peoples were denied the development of parenting skills not only through their removal from communities and families but also from the severe lack of attention paid to the issue by school officials. ⁵ In addition, children were taught that their traditional ways were inferior, including their languages and cultures. The residential schools were operational through several generations of Indigenous Peoples so the process of healing from these damages will also take several generations -a process that has already begun, but has not been easy nor has it been simple.

The historic, intergenerational, and collective oppression of Indigenous Peoples continues to this day in the form of land disputes, over-incarceration, lack of housing, child apprehension, systemic poverty, marginalization and violence against Indigenous women, girls, and 2SLGBTQQIA peoples, and other critical issues which neither began nor ended with residential schools. Generations of oppressive government policies attempted to strip Indigenous Peoples of their identities not only through residential schools but also through other policies including but not limited to: the implementation and subsequent changes to the Indian Act; the mass removal of Indigenous children from their families into the child welfare system known as the Sixties Scoop; and legislations allowing forced sterilizations of Indigenous Peoples in certain provinces, a practice that has continued to be reported by Indigenous women in Canada as recently as 2018; and currently, through the modern child welfare systems which continue to disproportionately apprehend Indigenous children into foster care in what Raven Sinclair has called the Millennium Scoop. ⁶

In 2019, BC ended its practice of "birth alerts" in child welfare cases, which allowed child welfare agencies and hospitals to flag mothers deemed "high risk" without their consent -a practice which disproportionately targeted Indigenous mothers and was found to be "racist and discriminatory" and a "gross violation of the rights of the child, the mother, and the community". ⁷ One of the findings of the Missing and Murdered Indigenous Women and Girls Report (MMIWG) asserts that the Canadian State "has used child welfare laws and agencies as a tool to oppress, displace, disrupt, and destroy Indigenous families, communities, and Nations. It is a tool in the genocide of Indigenous Peoples." ⁸ Child welfare laws and agencies, like the residential schools, effectively aided in the removal of Indigenous children from their families and continue to aid in the genocide of Indigenous Peoples.

Survivors Demand Justice
"...the Government of Canada now recognizes that it was wrong to forcibly remove children from their homes and we apologize for having done this. We now recognize that it was wrong to separate children from rich and vibrant cultures and traditions that it created a void in many lives and communities, and we apologize for having done this".

I have just one last thing to say. To all of the leaders of the Liberals, the Bloc and NDP, thank you, as well, for your words because now it is about our responsibilities today, the decisions that we make today and how they will affect seven generations from now.

My ancestors did the same seven generations ago and they tried hard to fight against you because they knew what was happening. They knew what was coming, but we have had so much impact from colonization and that is what we are dealing with today.

Women have taken the brunt of it all.

Thank you for the opportunity to be here at this moment in time to talk about those realities that we are dealing with today.

What is it that this government is going to do in the future to help our people? Because we are dealing with major human rights violations that have occurred to many generations: my language, my culture and my spirituality. I know that I want to transfer those to my children and my grandchildren, and their children, and so on.

What is going to be provided? That is my question. I know that is the question from all of us. That is what we would like to continue to work on, in partnership.

Nia:wen. Thank you.

-Beverley Jacobs, President, Native Women's Association of Canada, June 11, 2008

Read the full transcript and watch the video here.

The residential schools heavily contributed to educational, social, financial and health disparities between Indigenous Peoples and the rest of Canada, and these impacts have been intergenerational. ⁹ Despite the efforts of the residential school system and those who created and maintained it, Indigenous Peoples largely escaped complete assimilation and continue to work to regain what was lost, while also seeking justice for years of wrongdoing; including from the Canadian government, the churches, and the individuals responsible for specific cases of abuse.

It was not until the late 1980s that the Canadian legal system began to respond to allegations of abuse brought forward by Survivors, with fewer than fifty convictions coming out of more than 38,000 claims of sexual and physical abuse submitted to the independent adjudication process. ¹⁰ Notable cases include 1988's Mowatt v. Clarke, in which eight former students of St. George's Indian Residential School in Lytton, B.C., sued a priest, the government, and the Anglican Church of Canada; both the Anglican Church and the government admitted fault and agreed to a settlement. In 1995, twenty-seven Survivors from the Alberni Indian Residential School filed charges of sexual abuse against Arthur Plintwhile also holding Canada and the United Church vicariously liable. In addition to convicting Plint, the court held the federal government and the United Church responsible for the wrongs committed.
The Indian Residential School Survivors Society was formed in 1994 by the First Nations Summit in British Columbia and was officially incorporated in 2002 to provide support for survivors and communities in the province throughout the healing process and to educate the broader public. The Survivors Society provides crisis counselling, referrals, and healing initiatives, as well as acting as a resource for information, research, training, and workshops. It was clear that a similar organization was needed at the national level, and in 2005, the National Residential School Survivors Society was incorporated.
Meanwhile, the Royal Commission on Aboriginal Peoples had been interviewing individuals from Indigenous communities and nations across Canada about their experiences. The commission's report, published in 1996, brought unprecedented attention to the residential school system-many non-Indigenous Canadians did not know about this chapter in Canadian history. In 1998, based on the commission's recommendations and considering the court cases, the Canadian government publicly apologized to former students for the physical and sexual abuse they suffered in the residential schools. The Aboriginal Healing Foundation was established as a $350 million government plan to aid communities affected by the residential schools. However, some Indigenous people felt the government apology did not go far enough, since it addressed only the effects of physical and sexual abuse and not other damages caused by the residential school system.
Books & Articles Canada. Royal Commission on Indigenous Peoples. Report of the Royal Commission on Indigenous Peoples, Volume 1: Looking Forward, Looking Back. Chapter 10, "Residential Schools." Ottawa: Supply and Services Canada, 1996.
The St. George and Alberni lawsuits set a precedent for future cases, proving that the churches and the government of Canada could be sued as an entity. As the number of cases grew, a National Class Action was filed in 2002 for compensation for all former Indian Residential school Survivors and family members in Canada. In 2005, Canada and nearly 80,000 Survivors reached the Indian Residential School Settlement Agreement in which Canada committed to individual compensation for Survivors, additional funding for the Aboriginal Healing Foundation, and the creation of the Truth and Reconciliation Commission.

In September 2007, while the Settlement Agreement was being put into action, the Canadian government made a motion to issue a formal apology. The motion passed unanimously. On June 11, 2008, the House of Commons gathered in a solemn ceremony to publicly apologize for the government's involvement in the residential school system and to acknowledge the widespread impact this system has had among Indigenous Peoples. You can read the official statement and responses to it by Indigenous organizations here (scroll down to " Choose a topic" and select " Apology to former students of Indian Residential Schools"). The apology was broadcast live across Canada (watch it here). Former Canadian prime minister Stephen Harper issued a 'statement of apology to former students of Indian Residential Schools ', noting that

Echoing Stephen Harper, former Chief Justice of Ontario Warren Winkler also observed that the residential school system removed children

"from their families and communities to serve the purpose of carrying out a "concerted campaign to obliterate" the "habits and associations" of "Indigenous languages, traditions and beliefs," in order to accomplish "a radical re-socialization" aimed at instilling the children instead with the values of Euro-centric civilization"( Library and Archives Canada, RG10, volume 6113, le 351-10, part 1). ¹¹

The federal government's apology was met with a range of responses. Some felt that it marked a new era of positive federal government-Indigenous relations based on mutual respect, while many others felt that the apology was merely symbolic and doubted that it would change the government's relationship with Indigenous Peoples. Although apologies and acknowledgements made by governments and churches are important steps forward in reconciliation, Indigenous leaders have argued that such gestures are not enough without supportive action . Communities and residential school survivor societies are undertaking healing initiatives and providing opportunities for survivors to talk about their experiences and move forward to create a positive future for themselves, their families, and their communities.

Recommended resources

Erasmus, George. Notes on A History of the Indian Residential School System in Canada

Fournier, Suzanne and Ernie Crey. Stolen from our Embrace: The Abduction of First Nations Children and the Restoration of Indigenous Communities. Vancouver: Douglas & McIntyre, 1997.

Haig-Brown, Celia. Resistance and Renewal: Surviving the Indian Residential School. Vancouver: Arsenal Pulp Press, 1998. First published by Tillicum Library, 1988.

Manitoba. Public Inquiry into the Administration and Indigenous People. "Indigenous Women." Vol. 1, chap. 13, in Report of the Aboriginal Justice Inquiry of Manitoba. Winnipeg: Public Inquiry into the Administration and Indigenous People, 1999.
Websites Apologies and Reconciliation
This chapter of the Indigenous Justice Inquiry of Manitoba's report on Indigenous people in the justice system examines how the residential school system has contributed to the abuse and discrimination that many Indigenous women face regularly.

Miller, J. R. Shingwauk's Vision. Toronto: University of Toronto Press, 1996.

Widely regarded as one of the most comprehensive, key texts on the residential school system, in Shingwauk's Vision Miller has included the perspectives of government and church officials, school staff, and students to create a rich history of the residential school system from its original inception to its phasing out. Cree scholar Winona Wheeler calls Shingwauk's Vision "the most thorough and comprehensive study of Indian residential schools in Canada to date and most noted for its good use of a wide range of Indigenous life histories and personal reminisces" (Wheeler, "Social Relations of Indigenous Oral Histories," in Walking a Tightrope: Indigenous Peoples and their Representations, 2005. 193)

Nuu-chah-nulth Tribal Council, Indian Residential Schools: The Nuu-Chah-Nulth Experience. Nuu-chah-nulth Tribal Council, 1996.

Roberts, John. First Nations, Inuit, and Métis Peoples: Exploring their Past, Present, and Future. Toronto: Emond Montgomery, 2006.

Secwepemc Cultural Education Society, Behind Closed Doors: Stories from the Kamloops Indian Residential School. Penticton: Secwepemc Cultural Education Society & Theytus, 2000.

Endnotes

[1] Milloy, John S. A National Crime: The Canadian Government and the Residential School System, 1879 to 1986.University of Manitoba Press, 1999. 91-2; Fournier and Crey, Stolen from Our Embrace. Vancouver: Douglas & McIntyre, 1997. 49.

[2] Royal Commission on Indigenous Peoples, Volume 1: Looking Forward, Looking Back. Chapter 10, "1.2 Changing Policies." Ottawa: Supply and Services Canada, 1996. 344-353.

[3] Milloy, John S. A National Crime: The Canadian Government and the Residential School System, 1879 to 1986. University of Manitoba Press, 1999. Xvii, 91-2.

[4] Truth and Reconciliation Commission of Canada. 2015. Canada's Residential Schools: The History, Part 2 1939 to 2000. The Final Report of the Truth and Reconciliation Commission of Canada. Vol. 1. 2 vols. Montreal; Kingston: McGill-Queen's University Press. 103.

[5] Report of the Aboriginal Justice Inquiry of Manitoba. 1999. The Justice System and Aboriginal People. Ch. 14 ( http://www.ajic.mb.ca/volumel/chapter14.html)

[6] National Inquiry into Missing and Murdered Indigenous Women and Girls (Canada), Marion Buller, Michèle Audette, Brian Eyolfson, and Qajaq Robinson. 2019. Reclaiming Power and Place: The Final Report of the National Inquiry into Missing and Murdered Indigenous Women and Girls. 104; Longman, Nickita. 2018. "Examining the Sixties Scoop and Beyond." Discourse Magazine, 2018.

[7] National Inquiry into Missing and Murdered Indigenous Women and Girls (Canada), 355.

[8] National Inquiry into Missing and Murdered Indigenous Women and Girls (Canada), 355.

[9] Truth and Reconciliation Commission of Canada. 2015. Canada's Residential Schools: The Legacy: The Final Report of the Truth and Reconciliation Commission of Canada, Volume 5. Montréal: McGill-Queen's University Press. 3.

[10] Truth and Reconciliation Commission of Canada. 2015. Canada's Residential Schools: The Legacy: The Final Report of the Truth and Reconciliation Commission of Canada, Volume 5. Montréal: McGill-Queen's University Press. 7.

[11] Truth and Reconciliation Commission of Canada. 2015. Canada's Residential Schools: The History, Part 2 1939 to 2000. The Final Report of the Truth and Reconciliation Commission of Canada. Vol. 1. 2 vols. Montreal; Kingston: McGill-Queen's University Press. 574.

To Cite This Article

MLA:
Hanson, Eric, et al."The Residential School System." Indigenous Foundations. First Nations and Indigenous Studies UBC, 2020. Website. [Date accessed].

Chicago:
Hanson, Eric, Daniel P. Games, and Alexa Manuel. "The Residential School System". Indigenous Foundations. https://indigenousfoundations.web.arts.ubc.ca/residential-school-system-2020/. (accessed Month, day, year).

APA:
Hanson, E., Gamez, D., & Manuel, A. (2020, September). The Residential School System. Indigenous Foundations. https://indigenousfoundations.web.arts.ubc.ca/residential-school-system-2020/

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By Erin Hanson (2009), with updates and revisions by Daniel P. Gamez & Alexa Manuel (September 2020). The original version of this article has been archived, but may be accessed here. To cite this article, we have recommendations at the bottom of the page.

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National Day for Truth and Reconciliation

September 30, 2021

National Day for Truth & Reconciliation/Orange Shirt Day, is a day dedicated to raising awareness about the past and ongoing traumatic impacts of the residential school system on Indigenous communities. Watch Dr. Penny Sutcliffe share her reflections on the significance of this day.

The federal government passed legislation this year designating September 30 as a National Day for Truth and Reconciliation to commemorate the history and legacy of residential schools in Canada. The day was originally founded as Orange Shirt Day, inspired by Phyllis Webstad who, at the age of 6, had the new orange shirt given by her grandmother taken from her on her first day at residential school.

Aanii!! Wachay!! Bonjour! Greetings and welcome!

Public Health Sudbury & Districts is committed to building meaningful relationships with Indigenous communities in its service area. As part of this commitment and under the direction of the Board of Health, Public Health Sudbury & Districts has embarked on a journey to develop an Indigenous Engagement Strategy. This work has been conducted in consultation with many Indigenous community partners. The Board of Health's commitment to this strategy is expressed in Motion #54-16.

The strategy has been informed by the Truth and Reconciliation Commission's Calls to Action in health as well as the Ministry of Health and Long-Term Care's Relationship with Indigenous Communities Guideline, 2018.

Public Health Sudbury & Districts is striving to find its path together with area Indigenous Peoples.

About Indigenous communities within the Public Health Sudbury & Districts service area

The Public Health Sudbury & Districts catchment area is home to over 24 000³ Indigenous Peoples (13%), comprised of First Nations (North American Indians) (57%) and Métis Peoples (40%).⁴ A small subset of the Indigenous population identifies as Inuit or as having multiple Indigenous identities (3%).⁴

Anishinaabemowin (Ojibwe language) is the Indigenous language most spoken in the area.⁴

The Indigenous population is younger than the non-Indigenous population in Greater Sudbury, and the Sudbury and Manitoulin districts.⁴

Indigenous Peoples live in both urban settings and in the area's thirteen First Nation communities, with a total population of 6 379³ living on-reserve.

Five First Nations are in the Sudbury district, one in Greater Sudbury, and seven are located on or near Manitoulin Island.

First Nations in this region are signatory to Treaties 9 and Robinson Huron, and belong to one of five Tribal Councils. Wiikwemkoong First Nation remains an unceded territory.

Reference: 3 Statistics Canada, 2016 Census Reference: ⁴ Registered Indian Population by Sex and Residence 2016, Indigenous and Northern Affairs Canada; and 2016 Census, Statistics Canada, 25% Sample
13 First Nations within Public Health Sudbury & Districts' service area

Each First Nation community is unique, with different demographics, needs, resources, assets, and challenges.

Métis groups within Public Health Sudbury & Districts service area

The Métis Nation of Ontario has an office in Sudbury serving Métis citizens in and around Greater Sudbury as well as Chapleau with whom we work.

Public Health Sudbury & Districts collaborative partnerships with Indigenous Peoples

Public Health Sudbury & Districts has many longstanding and diverse partnerships with First Nations and Indigenous health services organizations. We are engaged in information sharing, planning, education, service provision, and research.

Partnerships with Indigenous groups and communities are diverse and broad in scope. Examples include collaborating on the development of an Indigenous diabetes prevention strategy, co-creation of culturally appropriate This is my tobacco resource, the provision of dental screening, and the Northern Fruit and Vegetable Program in First Nations schools. More recently, work has begun in the areas in harm reduction, needle exchange programs and naloxone distribution in First Nations as well as mental health promotion. Promotion of good health and prevention of injury, disease, and illness brings us together as partners.

To learn more about Indigenous Engagement at Public Health Sudbury & Districts please call 705.522.9200 (toll-free: 1.866.522.9200) or email indigenousengagement@phsd.ca.

This item was last modified on September 30, 2021

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Indigenous Engagement - Public Health Sudbury & Districts

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National Day for Truth and Reconciliation September 30, 2021 National Day for Truth & Reconciliation/Orange Shirt Day, is a day dedicated to raising awareness about the past and ongoing traumatic impacts of the residential school system on Indigenous communities. Watch Dr. Penny Sutcliffe share her reflections on the significance of this day.

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As educators and caregivers, it's imperative that we have honest and brave conversations with the children in our lives. This includes disrupting false narratives when we hear them being perpetuated in our homes and schools. The myth that Columbus was a hero is not only harmful, it's also unfair to children when grown-ups they trust withhold the truth.

In an attempt to honor and recognize Indigenous people as the first inhabitants of the United States, Indigenous Peoples' Day is being celebrated in many cities throughout the country. While advocating for the observation of Indigenous Peoples' Day is a step forward, the inaccurate and whitewashed history that is taught in most schools contributes to the erasure of over 500 Native nations. We can do better by centering Indigenous voices and stories all year, even with our littlest learners.

This Indigenous Peoples' Day, commit to teaching children to make deep connections to the land and present-day Native nations, along with amplifying and learning about Indigenous heroes, artists, writers and musicians all year long. Here are some ideas to get started:

Disrupt the "People of the Past" Narrative

Debbie Reese, a Nambé Pueblo scholar and educator said, "Choose books that are tribally specific (that name a specific tribal nation and accurately present that nation), written by Native writers, set in the present day, and relevant all year round, keeping Native peoples visible throughout the school year." Involve young learners in researching whose land you are on. This small but critical action will support children in making connections to the land and the original inhabitants and stewards of the places they call home.

Explore Whose Land: Territories by Land. This online resource provides information about Native nations throughout the United States and access to many of the Native nations' websites. The websites provide a platform to research upcoming events and ways you can support local Indigenous communities. As you research over time, ask children prompting questions such as:

"Who were the first people who lived here? "

"Do they still live here?"

"If [insert specific tribal nation] do not live here, who forcibly removed them?"

"Where do [insert specific tribal nation] live now?" "What are they doing?"

"Do [insert specific tribal nation] still speak their language?" "If not, what does that mean?"

Seek out Indigenous Created Resources

Children have a good sense of what is fair and what is not. Extend their learning about white settler colonialism by watching " Grandpa's Drum" from "Molly of Denali." "Molly of Denali" was created by Alaska Native writers and advisers. It's also one of the first children's television programs to have a Native American lead. Here are some tips for making the most of this resource:

Define shared language. As you watch, talk about words like American Indian, Native American and Alaska Native. Explain that most Indigenous people prefer to be called by their specific tribal group. Remind your child that if they aren't sure, the best thing to do is ask! Encourage your child to practice saying the Athabascan words you hear. Relate this to the importance of being able to speak one's home language and honoring one's identity by saying given names accurately.

Talk about ideas and feelings. Use the "Grandpa's Drum" Viewing Guide to have courageous conversations with children. Some ideas to empower children to think deeply include:

"How do you think Grandpa Nat felt when he was sent away to boarding school as a child? "

"Why did he give away his drum?"

"Why do you think Shyahtsoo's doll was taken away?" What was it replaced with?"

"What kind of doll is Shyahtsoo's granddaughter shown playing with today?" "What do you think that means?"

Have Conversations About Community and Heritage

Community: Discuss what a community looks, sounds and feels like. Create a piece of artwork, poem, sculpture or song that illustrates this concept. Ask children to reflect on questions, such as:

"What does community mean?"

"In what ways do we show we care about each other?"

"Why is it important that everyone has a voice in our community?"

"What are our community values?" "Why?"

Healthy identity development is critical to fostering resiliency, self-love and emotional growth. Children can recognize and celebrate their own cultures and cultural identities while also respecting and honoring the experiences of others.

Heritage: Explain heritage to children in kid-friendly language. For example, heritage is the family history and cultural practices given to us by our ancestors. Elaborate that our ancestors are people in our family who lived before us. Reinforce that many people have more than one heritage. Involve children in thinking about the languages, music and traditions that are part of their heritage. Support children in developing an appreciation for the cultures of others by watching Emma Stevens sing "Blackbird" in Mi'kmaq, or reading "Fry Bread: A Native American Family Tradition" written by Kevin Noble Maillard and illustrated by Juana Martinez-Neal, which beautifully illustrates Maillard's multiracial heritage as a member of the Mekusukey band of the Seminole Nation and as a Black American.

Read Indigenous Created Kid-Lit

Representation matters. Books must provide windows for children to learn about experiences different from their own, while also validating their own lived experiences by providing mirrors into their multiple identities. There are brilliant Indigenous children's authors writing so much goodness right now. Here are a few must reads:

Written by Traci Sorell and illustrated by Frané Lessac Otsaliheliga (oh-jah-LEE-hay-lee-gah) is a word that Cherokee people use to express gratitude. This beautiful book was written by Traci Sorell, a citizen of the Cherokee Nation, and supports children in learning about Cherokee celebrations and experiences.

Written by Thomas King & William Kent Monkman Young children experience the myths that surround Columbus' voyages and learn how critical it is to ask, "Who is validated in this story?" and "Whose perspective is missing?" Thomas King is of Cherokee and Greek descent and William Kent Monkman is a Cree artist.

Written by Wab Kinew and illustrated by Joe MorseChildren of all ages love this book where the text transforms into a lyrical rap that introduces children to historic and modern-day Indigenous heroes. Kinew is a member of the Midewin.

Extend your learning by checking out these resources:

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How to Honor Indigenous Peoples with Your Kids, Today and Every Day

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Teaching children about Indigenous heroes, artists, writers and musicians and to make connections to the land they live on and present-day Native nations should happen year-round. Here's how to get started.

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This post on Land Acknowledgements is long over-due. I promised to do it last year, but one thing after another meant I put it off. This morning (Saturday, March 9, 2019) I did a twitter thread about land acknowledgements, and am pasting that thread here. There's more to say, but I hope this is helpful.

7) Listen to Hayden King's 12) I've got links to lists of books by Native writers, here: I'd love to see ppl who do Land Acknowledgements in California say "hey everybody, 13) And, I'd love to see people in California who are doing Land Acknowledgements say "hey everybody, let's look critically at the mission projects teachers are doing..." Start by reading 19) Some of you might have taken a DNA test and in your head and heart, think that validates your family story, but it doesn't. To understand why it doesn't, read Kim Tallbear's work. Start with her article, 20) Most of the mainstream media does a terrible job reporting on Native issues. They can flail about as they've done for hundreds of years, or they can take a look at the 21) There are 22) Do you listen to podcasts as you drive, walk, or exercise? Subscribe to And 23) And give a listen to 24) One issue you could address in your land acknowledgement is mascots. There are far more than you may know. Zoom in on this
1) More and more I am seeing people in the US talk about doing a Land Acknowledgement at their meeting, conference, or event.
2) If you're wondering what a Land Acknowledgement is, it is opening remarks that say the land that the event is on is (or was) the homeland of a specific Native Nation. It is meant to create awareness.
3) At first glance, cool, right? Progressive-minded, right? They have a lot of appeal, for sure. But... that is where they can go wrong.
4) I've seen scripts that people write that a presenter/speaker can use. The use of it is well-meaning, but we all know about good intentions, right?
5) If you do one because you think you should, but that's as far as you go with it in your own thinking or what you impart to others, you're just doing it as a box-checked sort of thing that is no good.
6) If you're not mindful of what you are doing, then, you are turning a land acknowledgement into a token. It becomes an empty gesture to "honor" Native people. It becomes this century's mascot.
He makes many excellent points. Listen and share it! He's Anishinaabe.
8) If you're going to do one, you gotta do some research! If, for example, you are in Oklahoma, you might want to acknowledge one of the 39 tribal nations there today, but you know (right?) that many of them are there because of the Indian Removal Act.
9) How might you incorporate that history into your acknowledgement?'I regret it' about his reflections on a land acknowledgement he helped draft at his university.
10) Find out what the nation(s) you are naming in your acknowledgement are doing, today. Tell your audience about it. Tell them how they can support that nation's work. See? That means you have to do some research so your Land Acknowledgement is meaningful.
11) Annoying fact: lot of people think children's literature is not worthy of the same kind of study that English departments give to bks for the adult market. But you know that people want their kids to read! In your Land Acknowledgement, recommend a book by a Native writer!

14) And, wouldn't it be terrific if Land Acknowledgements in California and Alaska and Georgia included "let's think about the impact the gold rush had on Indigenous people..."
15) In other words: do some work before doing a Land Acknowledgement. Make it meaningful. Give your audience a task.
16) And when you speak those words... don't do it in a somber tone. You're not in church! When you're teaching, you don't speak in a reverent, prayer like way. Don't do it for a Land Acknowledgement, either.
17) By this point in this thread, some of you are wondering what to do. How, you might wonder, can you 'get it right' (or close to right)? Best Books ISLAND OF THE BLUE DOLPHINS is not a good book." Because it isn't.
Teaching the Truth about California Missions. 18) Most of you have a lifetime of unlearning to do. Some of you have a family story about a Native ancestor and you think that puts you in a place to say this or that about an issue, but if you don't know more than just "Native ancestor", you're probably relying on stereotypes.

'There is no DNA test to prove you're Native American' (link: https://www.newscientist.com/article/mg22129554-400-there-is-no-dna-test-to-prove-youre-native-american/) Get her book, too. And follow her on Twitter. resources developed by the Native American Journalists Association. resources available from the American Indian Library Association, too: All My Relations: (link: https://itunes.apple.com/us/podcast/all-my-relations-podcast/id1454424563?mt=2) Media Indigena. Henceforward. interactive map. Note on Oct 30: the interactive map is offline for revisions.

25) And if you want to incorporate something about why mascots are unacceptable, start by reading 26) Get a copy of Daniel Heath Justice's Stephanie Fryberg's research.
WHY INDIGENOUS LITERATURES MATTER. It doesn't matter what YOU teach... we all read, buy, and share books... Daniel's book will help you a lot.

28) Make sure you read the articles there, and take a look at the teacher's guide, too! Here's the link that will take you right to theIn August, I was at the
That's it for now...
---Back to add one more tweet---

This is a great resource for doing land acknowledgements. map. Read the disclaimer that pops up when you go to the map. ---Update on Oct 30, 2019---
Indian Ed for All conference, held on the Pala homelands in California. There were several excellent presentations but my reason for doing this update today is because some of the most powerful remarks came from Dr. Joely Proudfit. She's the chair of the American Indian Studies at Cal State San Marcos, and the director of the California Indian Culture and Sovereignty Center. She said a few things about Land Acknowledgements that prompt me to add what I'm saying next.
When the acknowledgement is a "thank you" it suggests that you (the speaker) are replying to someone. Is it a specific person in a tribal nation? Or, is it Native peoples in the abstract as in no-longer-here? If it is the former, name that person. If it is the latter, reconsider saying it because it comes off as prayer-like.
When you say you're a guest on a specific nation's homeland, it implies that you were invited. Were you, in fact, invited to be there by someone of that nation?

Some people say "uninvited guest" but doesn't the word "guest" embody invited?

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Are you planning to do a Land Acknowledgement?

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This post on Land Acknowledgements is long over-due. I promised to do it last year, but one thing after another meant I put it off. This morning (Saturday, March 9, 2019) I did a twitter thread about land acknowledgements, and am pasting that thread here. There's more to say, but I hope this is helpful.

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The definition of "myth", according to the Oxford Canadian Dictionary, is "a widely held but false notion." When it comes to the topic of Indigenous Peoples there are many widely held but false notions or myths.

Myths are different from stereotypes. A stereotype is "a widely held but fixed and oversimplified image of a particular type of person or thing." There are also many widely held but false stereotypes about Indigenous Peoples.

Myths about Indigenous Peoples are varied but many have the common theme that Indigenous Peoples "have it easy" compared to non-Indigenous Canadians.

"Negative views of Aboriginal peoples (13%). Just over one in ten expresses his or her first impression of Aboriginal peoples in clearly negative terms pertaining to special treatment or negative attributes. This includes mention of tax breaks and other rights and privileges (5%), reliance on welfare or government handouts (3%), that Aboriginal peoples are lazy or don't work to contribute to society (2%), and generally negative feelings (3%). The proportion citing such impressions in urban Canada is essentially unchanged since 2009." [1]

How do we put an end to these myths? By educating ourselves and others with the realities so we and they can counter the myths with facts. Here are some of the most persistent myths:

1. Indigenous Peoples get a "free ride" from the federal government
The "free ride" myth is the foundation for many of the other myths and owes its genesis to s. 91(24) of the British North America Act 1867 when fiduciary duty for "Indians, and Lands reserved for the Indians" was assumed by the Canadian Parliament.

Fiduciary duty applies to Indians and lands reserved for Indians on reserves. A Fiduciary duty requires the Crown to act in accordance to its role as a trustee of "Indians, and Lands reserved for the Indians."

Eventually, fiduciary duty will disappear as it has in cases such as the where there are no bands, no reserves, there are no status or non-status Indians. It is a place where the Crown does not have fiduciary duty because the Nisga'a Final Agreement Indian Act is gone.

For the reserves that are still under the Indian Act, the federal government is responsible for providing programs and services that most non-Indigenous communities in Canada receive from provincial and municipal levels of government. In other words, the same services are provided but just through different levels of government.

In 2011, the auditor general's report Programs for First Nations on Reserves, concluded, "The education gap between First Nations living on reserves and the general Canadian population has widened, the shortage of adequate housing on reserves has increased, comparability of child and family services is not ensured."

8 Key Issues for Aboriginal Peoples
Note to Justin Bieber: There is no free gas for aboriginals

2. Indians have ample reserve lands
Canada is a vast country ( 9.985 million sq km) but just 0.2 per cent of its total land mass is reserve land. That 0.2 per cent of Canada's land mass is home 339,595 Indigenous people (2016 Census), or 0.2% of the land mass houses 20% of the Indigenous population.

8 first nation reserve faqs

Some reserves are tiny, some are vast distances from urban centres, education facilities, health centres, and employment opportunities. Don't make the mistake of equating reserves with traditional or treaty territories which can be vast.

Traditional lands refer to an area that a Nation has occupied and used for many generations, long before reserve borders were imposed by the Indian Act. When reserves were designated, traditional usage and ceremonial sites were not always considered. Some Nations were relocated to reserves in areas that were completely alien to their traditional lands.

As designated in the 3. Indians can do what they want with their reserve lands and resources
Indian Act:

"Reserves are held by Her Majesty for the use and benefit of the respective bands for which they were set apart, and subject to this Act and to the terms of any treaty or surrender, the Governor in Council may determine whether any purpose for which lands in a reserve are used or are to be used is for the use and benefit of the band."

The Canadian government passed legislation in the late 19th and early 20th centuries allowing the government to expropriate portions of reserve land to provide land for public utility rights-of-ways (railways, transmission lines and highways) - often done without the consent of the Nation and without compensation. It is this expropriation that has resulted in the fragmentation and disruption of many reserves. In many cases, the province or Crown further retains subsoil rights on the reserve, which means band members do not 'own' the minerals found there.

Coastal waters and tidal lands do not form part of the reserve either in most cases. Although colonists tried to justify the small sizes of many reserves along coastal British Columbia by their access to waterways, Indigenous fishing grounds and their resources have been restricted by provincial and federal regulations.

"The issue of [independent] fishing licenses to Indians is especially to be depreciated. They are wards of the Dominion Government and specially treated and protected . . . It is not deemed advisable to grant Indians "independent" licenses as they are liable to become difficult to manage by the authorities." William Henry Barker, BC Packers, to the Hon. J.D. Hazen, Minister of Fisheries, August 19, 1913 [2]

4. Indigenous Peoples living on reserves get free housing
The Canada Mortgage and Housing Corporation (CMHC) offers many programs to assist both Indigenous and non-Indigenous people to meet their housing needs. For Indigenous people, the assistance programs are only applicable to dwellings on reserve lands. First Nations, or status Indians, can apply for social housing programs offered by the CMHC. The housing programs for Indigenous people are mainly designed to give low-income families access to rental housing.

8 Things You Need to Know About On Reserve Housing

Bands and First Nations that meet CMHC lending criteria apply to a bank for conventional mortgage funds to finance the social housing construction, usually with CMHC providing loan insurance. The band rents the housing units to its members and maintains the mortgage. On many reserves, except some that have developed self-government agreements, the house is owned but the land is not - therefore it cannot be sold - which makes it impossible to build up equity in your home, as is possible for non-Indigenous people. Additionally, the reality for most people is that they need to take out a loan in order buy a house and loans require collateral.

The housing shortage on-reserve is in the range of 20,000 - 35,000, according to Indigenous and Northern Affairs Canada (2011), with the shortfall growing by an estimated 2,200 units every year.

The population growth rate coupled with the shortage of adequate housing results in people living in unhealthy and overcrowded conditions.

Here are some "highlights" regarding housing conditions of Indigenous Peoples from the 2016 Census of Population:

Of the 977,230 First Nations people who lived in Canada in 2016, about one-quarter (24.2%) lived in a dwelling in need of major repairs. In comparison, 6.0% of the non-Aboriginal population reported living in a dwelling in need of major repairs.

In 2016, 18.3% of Aboriginal people lived in housing that was crowded.

Just over one in ten (11.5%) Aboriginal people lived in housing with a one-bedroom shortfall; 4.0% lived in housing with a two-bedroom shortfall, and 2.8% lived in a dwelling with a shortfall of three or more bedrooms. While a lower proportion of the non-Aboriginal population lived in housing that was crowded (8.5%), the distribution of the types of shortfalls was similar.

Maintenance is also a huge factor. Many reserves are situated long distances from hardware stores or have fly-in access only so have to bring in building supplies by air.

5. There's no connection between Indigenous unemployment and Indigenous health and social problems
Employment opportunities and rates on reserves vary considerably due to general economic circumstances in a particular region and the presence or absence of on-reserve resource bases that can generate employment. Given that in many circumstances incomes are low and employment prospects poor, it is not surprising that a large proportion of the Indigenous population is unemployed and lives in poverty.

Going back to the free housing myth, poor and scarce housing leads to too many people living in housing units that are frequently riddled with mould, not weatherproof, and insufficiently heated - the ideal incubation setting for respiratory conditions.

6. Indigenous Peoples don't pay taxes in Canada
This myth is proclaimed frequently and is presented as a testament that Indigenous People in Canada have a massive tax advantage. In order for this myth to be true, it would have to be all Indigenous people are exempt from paying all taxes but the reality is that it is only status Indians who are exempt from paying taxes and only in certain situations.

Federal tax exemptions for status Indians have existed at least since the consolidation of the Indian Act in 1876 but only apply in very specific and limited conditions. Under sections 87 and 90 of the Indian Act, status Indians do not pay federal or provincial taxes on their personal and real property that is on a reserve. Personal property includes goods, services and income as defined under the Canada Customs and Revenue Agency policies. As income is considered personal property, status Indians who work on a reserve do not pay federal or provincial taxes on their employment income.

4 Facts About Indigenous Peoples and Taxes

Initially, the purpose of the exemption was to preserve the entitlements of status Indians to their reserve lands and to ensure that the use of their property on their reserve lands is not eroded by taxes. Section 87 also exempts from the federal Goods and Services Tax (GST) the goods and services bought by status Indians at businesses located on-reserve. Goods and services purchased off-reserve by status Indians but delivered to the reserve are also tax exempt.

To put it in perspective, somewhat less than half of all registered status Indians live on reserve so less than 1% of the total population of Canada is exempt from paying certain taxes.

7. Indigenous students receive free post-secondary education
To say that all Indigenous Peoples receive free post-secondary funding is misleading because it implies all Indigenous Peoples are eligible for funding. This is not the case. Only status Indians are eligible to receive funding for postsecondary education through Indigenous Services Canada funding - non-status Indians, Inuit and Métis are not eligible for this funding. And again, post-secondary education funding is part of the legal and constitutional obligation of the federal government.

While in some communities the rate of high school graduation is increasing, the graduates often step off the path to higher education at that point due to the lack of available funds. If they live off-reserve, they are often not eligible to receive funding.

This section from Chapter 4 Programs for First Nations on Reserve of the 2011 June Status Report of the Auditor General of Canada gives a snapshot of the funding situation:

4.21 Post-secondary funding. In line with our 2004 audit, the Public Accounts Committee recommended that INAC review its post-secondary funding mechanisms, noting that existing mechanisms did not ensure equitable funding to as many eligible students as possible. . . Again, as in 2004, we found that the current funding mechanism and delivery model used to fund post-secondary education does not ensure that eligible students have equitable access to post-secondary education funding.

In order to create additional opportunities for their members some bands set aside funding within their budgets to assist their members in obtaining a post-secondary education. These programs are similar to scholarship programs established by post-secondary institutions and other organizations who want to see the advancement of youth. But it means they may have to take badly needed funds from housing, infrastructure, health budgets etc.

8. Indigenous Peoples are all the same
Cultural diversity within the Indigenous population is frequently not recognized nor respected in common practice. There is a misconception that Indigenous Peoples are one homogenous group who share the same histories, culture, traditions, worldviews , language, needs, and desires. Little could be further from the truth.

Respecting First Nations Cultural Diversity

Let's take a look at First Nations. There are over 600 bands and over 2,000 reserves - each one with a distinct history that shaped their particular cultural identity. They each have distinct economies, capacities, and challenges.

In BC alone there is an amazing diversity of Indigenous culture and language - there are over 200 First Nation communities in the province - each with its own unique culture, traditions, and history. These 200 communities represent 60% of the Indigenous languages spoken in Canada. Speaking of language, did you know that outside of Quebec, English is becoming the common language of Indigenous people in Canada?

Recognition of the unique history, culture and traditions of each community is a fundamental first step Canadians can take in respecting Indigenous Peoples.

9. Residential schools are ancient history
Residential schools are not " ancient history." It may seem as though they belong to a dark and ancient history due to the horrific conditions the 150,000 children (of which 6,000 died or disappeared) were subjected to but the last one closed in 1996. That's not ancient history.

What is residential school syndrome

The mandate of the schools was to assimilate the children into settler society. The actions taken to fulfil the mandate of assimilation were labelled "cultural genocide" by Supreme Court Chief Justice Beverley McLachlin in 2015. Genocide is not a term most people associate with Canada.

1. A mental element: the "intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such"; and

2. A physical element, which includes the following five acts, enumerated exhaustively:

Killing members of the group

Causing serious bodily or mental harm to members of the group

Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part

Imposing measures intended to prevent births within the group

Forcibly transferring children of the group to another group

Children as young as six were forcibly removed from their homes. From the moment they crossed the threshold of the school they were thrust into a harsh, unforgiving, linguistically and culturally alien world. Punishment was often severe, sexual, physical and psychological abuse common. The legacy of the trauma those children suffered is carried forth through the generations.

The Indian Act, residential schools and the tuberculosis coverup

A frequent extension of the "residential schools are ancient history" myth is the question "Why can't they just get over it?"

Senator Murray Sinclair, former head of the Truth and Reconciliation Commission, made these comments in regard to a fellow senator who posed the same question:

"My answer has always been: Why can't you always remember this? Because this is about memorializing those people who have been the victims of a great wrong. Why don't you tell the United States to 'get over' 9/11? Why don't you tell this country to 'get over' all the veterans who died in the Second World War, instead of honouring them once a year? . . . We should never forget, even once we have learned from it because it's part of who we are. It's not just a part of who we are as survivors and children of survivors and relatives of survivors, it's part of who we are as a nation. And this nation must never forget what it once did to its most vulnerable people."

10. The myth of the vanishing Indian
The reach and impact of this myth are almost mythical in proportion.

Its roots are in the "invisible Indian" myth, which in turn has its roots in the Doctrine of Discovery.

The Doctrine of Discovery was used by European monarchies, beginning in the mid-fifteenth century, as a means of legitimizing the colonization of lands outside of Europe. It was issued in 1493, the year after Christopher Columbus "arrived" on the shores of what is now known as North America. The Doctrine of Discovery provided a framework for Christian explorers, in the name of their sovereign, to lay claim to territories uninhabited by Christians. If the lands were vacant, then they could be defined as "discovered" and sovereignty claimed.

The presiding theory of the time was that Indigenous Peoples, because they were non-Christians, and therefore the land was empty or When Christopher Columbus in 1492, it is estimated that the Americas were actually occupied by 100 million Indigenous Peoples - which is about one-fifth of the human race at that time - who had been living their traditional lives on the land since time immemorial. But, because they were not Christians the land was deemed were not human terra nullius. arrived terra nullius. They were invisible. With confederation, they moved from invisible to savages, as termed in 1879 by John A. Macdonald:

"When the school is on the reserve, the child lives with its parents, who are savages, and though he may learn to read and write, his habits and training mode of thought are Indian. He is simply a savage who can read and write."

It wasn't until amendments to the Indian Act in 1951, that they were actually recognized as "people." Prior to that, a person was "an individual other than an Indian."

Making them vanish was the goal of assimilation. They had to vanish in order for the government to gain access to their lands and resources, and encourage Europeans to settle in Canada. The government took a number of approaches to make them vanish, as listed here in 21 Things You May Not Have Known About The Indian Act.

But, vanish they did not. Today, Indigenous Peoples are the fastest growing segment of the population. Ever since the Truth and Reconciliation Commission of Canada published its report on residential schools and 94 calls to action for reconciliation in 2015, awareness of the treatment of Indigenous Peoples at least since confederation has increased sharply.

If you would like to download a pdf copy of this article, click the button:

[2] John Sutton Lutz, Makúk A New History of Aboriginal-White Relations, UBC Press 2009 p 239

Here's a handy little eBook with 23 tips on what not to do or say when Working Effectively with Indigenous Peoples®.

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Insight on 10 myths about Indigenous Peoples

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The definition of "myth", according to the Oxford Canadian Dictionary, is "a widely held but false notion." When it comes to the topic of Indigenous Peoples there are many widely held but false notions or myths. Myths are different from stereotypes.

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Content Warning: Mentions of Genocide, Residential Schools, Violence.
Collective Article by: Lazaya Villeneuve, Isabella Thurston, Meera Baswan, Kelsey Roote, Neegahnii Madeline Chakasim, and Jennifer Wu.
Introduction:

On July 1st, 2021, after the discoveries of thousands of unmarked graves of Indigenous children in various residential schools throughout Canada, there was a surge of increased action and awareness regarding Indigenous communities. The year of 2021 marked a milestone when it came to public awareness of Indigenous issues and rights. Thousands came together to call out Canada Day and question what it represented. The #The CancelCanadaDay movement was able to gain increased traction, and cities such as Victoria, Winnipeg, and Saskatoon organized large-scale ceremonies to honor Indigenous communities and recognize the ongoing genocide of Indigenous peoples through wearing orange and marching to show their support.

This year however, many cities are moving back toward traditional Canada Day celebrations. It is imperative to recognize that advocating and practicing allyship toward Indigenous communities cannot be a one-time event - it is something that is ongoing. It is important that this year, allies continue to support Indigenous communities, and continue to challenge the basis of Canada Day.

To date, over 2000 (officially recorded) unmarked graves of Indigenous children have been found -however, the real number is said to exceed 10 000, which includes unrecorded numbers and the countless residential schools that have not yet been searched.

The awareness of the ongoing genocide of Indigenous peoples must continue.

Here are Some Reasons why the Basis of Canada Day can be Problematic:
Canada as a country was built upon the genocide, colonization and oppression of the original owners of this land.

Canada has committed biological genocide through the forced and coerced sterilization of Indigenous women.

"Forced sterilization is the act of performing a permanent and intimate medical procedure, like tubal ligation, without free and informed consent to prevent conceiving or causing a pregnancy. Doctors in Canada have committed a biological and cultural genocide by forcefully sterilizing thousands of Indigenous women, and other women of colour.

This act started at least in the 1930's, and was outlawed in the 1970's in some provinces. However, it still persists in other provinces and territories, with a case as recent as 2018 in Saskatchewan. The horrid act of forced sterilization was to essentially end Indigenous people(s) as a whole, as they could no longer procreate." (NMC)

Canada has committed cultural genocide, through the installation of "Residential/Day Schools" - which has caused present-day intergenerational impacts, destroying family dynamics and traditional gender identities.

So-called Canada Day fails to recognize that the genocide of Indigenous peoples is ongoing and has yet to end.

Indigenous communities still don't have access to clean drinking water. Celebrating Canada while not acknowledging the underrepresented and underfunded Indigenous communities who lack basic necessities is extremely harmful.

Why celebrating Canada Day Without Acknowledging Indigenous Voices is Harmful to Indigenous Communities

Celebrating Canada Day is harmful to Indigenous people because it silences Indigenous voices, causing further marginalization of Indigenous communities. The genocide of Indigenous peoples here in Canada is ongoing and has never ended.

The effects of "Residential Schools" continue to this date, as seen through the disproportionate rates of violence, abuse, homelessness, poverty, poor health conditions, loss of culture and victimized discrimination Indigenous people face.

Canada Day can encourage white counterparts into thinking there are no internal issues within Canada, while there are many issues among Indigenous communities in Canada such as no access to education, no clean drinking water, and the MMIWGT2S epidemic - as a result, many become blinded by the reality of the treatment of Indigenous peoples and believe it was along time ago, and that it's not prevalent today when it very much is.

What can you do instead?

It is important to continue to recognize Canada Day as a day for mourning and acknowledgment in regard to the atrocities continuously committed against Indigenous communities.

Support and Honor Indigenous Children by Wearing Orange:

By wearing orange, you can stand in solidarity with Indigenous communities. The color orange represents the "Every Child Matters" movement, which was put into place to honor the countless Indigenous children whose lives were taken from them through the Residential School system.

Don't Buy Fireworks - Instead, Donate:

On average, people in Canada spend around $90 each on fireworks for Canada Day. This year, instead of spending this money on fireworks, donate to Indigenous organizations and Residential School Survivor funds instead. This can make a huge difference, and has a meaningful and lasting impact.

Educate yourself on the reality of Canada's history, and the injustices Indigenous peoples still face. Educate friends and family on why we should not be participating in Canada Day.

Attend rallies, protests, and vigils

Educate yourself on the ongoing genocide of Indigenous peoples

Listen to Indigenous voices.

Show respect to all Indigenous people across Canada.

Support Indigenous artists, brands and influencers.

Donate to Indigenous organizations, such as the IRSSS

Call write government representatives to demand change:

Learn about the stolen land you are living on.

Unlearn the harmful narratives of Indigenous peoples that are portrayed in the media, films, school, etc.

Recognize and acknowledge your privilege.

Resources to learn and unlearn:

21 Things You May Not Know About the Indian Act - Bob Joseph

Indian Horse - Richard Wagamese

Seven Fallen Feathers - Tanya Talaga

Five Little Indians - Michelle Good

The Education of Augie Merasty - Joseph Auguste Merasty

One Story, One Song - Richard Wagamese

Here are some resources for individuals to begin their education or continue their journey. These resources are a good tool in learning about Indigenous history and the injustices that are still faced today. Share these resources with those around you and have conversations, while amplifying Indigenous voices in all spaces.

Podcasts:

We were children by Tim Wolochatiuk

We Can't Make the Same Mistake Twice - Alanis Obomsawin

Stories are in our bones - Janine Windolph

Indian Horse (based on the book)

Movies:

Helplines for Indigenous peoples:

Indigenous-Led Organizations to Donate to:

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Why you Shouldn't be Celebrating Canada Day- and what to do Instead. - The Indigenous Foundation

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Updated on June 30th 2022, in respect to current-day developments. Content Warning: Mentions of Genocide, Residential Schools, Violence. Collective Article by: Lazaya Villeneuve, Isabella Thurston, Meera Baswan, Kelsey Roote, Neegahnii Madeline Chakasim, and Jennifer Wu. Introduction: On Jul

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In many ways, quality early learning and child care programs for First Nations, Inuit and Métis children are similar to any program. For example, they must offer safe and nurturing care by qualified practitioners, and encourage opportunities to learn and develop skills. In other ways, however, quality child care programs for Aboriginal children are different.

Unlike mainstream programs, programs designed specifically for Aboriginal children play a key role in supporting children to develop their cultural identity

- an important aspect of social well-being. They encourage learning about culture and language and work to instil a sense of pride and belonging. Mainstream programs too, however, with a little work, produce the same positive results.

Here are a few ideas for how child care practitioners and families can, together and separately, encourage strong cultural identity in Aboriginal children, whether they are participating in an Aboriginal or mainstream child care program.

programs designed specifically for Aboriginal children play a key role in supporting children to develop their cultural identity

Ideas for both families and child care practitioners

Compile a range of print materials in your children's traditional language, including signs and pictures as well as books and magazines.

Look for audiotapes or CDs with songs in your children's traditional language and play them regularly- singing along is a great way to reinforce language skills.

Encourage your children to speak and write their name in their traditional language - for example, by asking them to tell a story or sign a birthday card to a family member.

Invite local Elders to get involved with your child care program or family, by telling stories, teaching language, cooking a traditional meal or demonstrating traditional hunting, trapping or fishing methods.

Incorporate Aboriginal stories into story-time and traditional arts and crafts - such as drumming, dancing, throat singing, blanket tossing, string games or beading - into play-time.

Make and serve traditional foods for snacks and meals, such as bannock or muktuk chowder.

Ideas for child care practitioners

Find out about the residential school system and make sure you understand how being separated from your language and culture can affect generations of children and their communities. Recognize that traditional parenting practices were lost by many who were separated from their families and grew up without role models - a loss that has had ripple effects that continue today.

Work with Aboriginal parents to find out what they think are the best ways to support their child's cultural identity. Be open to their ideas and try to incorporate them into your curriculum.

Learn as much as you can about the specific culture of each Aboriginal child in your care - its traditions, history and language.

Compile a list of simple sentences, not just individual words, in the traditional language of the children in your care. Encourage fellow staff to learn them and use them regularly.

Recognize that different values and beliefs are enriching, not threatening. As human beings we all have similar needs for love, security and a sense of belonging. It's how these needs are expressed that differs from one culture to another.

Re-examine your assumptions and your practice. How are they influenced by your culture and values?
Ideas for families

If you do not know your traditional language, learn it right alongside your children. Make opportunities for you and your children to listen to it, speak it and write it.

Alternate reading and telling stories in your traditional language with stories in English.

Participate as a family in Aboriginal community celebrations, ceremonies and gatherings, and take part in traditional activities, such as fishing and gathering berries.

One note of caution

There are over 50 different Aboriginal cultural groups in Canada, and protocols for how to invite and work with Elders and use cultural resources may vary

- for example, some songs can only be used by a certain clan or family.

The BC Aboriginal Child Care Society has published a guide that may help. Called Developing Culturally Focused Aboriginal Early Childhood Education Programs: A Handbook. For moreinformation, visit www.acc-society.bc.ca.

Canadian Child Care Federation. Copyright © 2021 Canadian Child Care Federation. Some Rights Reserved. User Agreement - Privacy Policy

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Encouraging Aboriginal Cultural Identity in Child Care

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In many ways, quality early learning and child care programs for First Nations, Inuit and Métis children are similar to any program. For example, they must offer safe and nurturing care by qualified practitioners, and encourage opportunities to learn and develop skills. In other ways, however, quality child care programs for Aboriginal children are different.

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Author: BC Aboriginal Child Care Society, Darrel McLeod

Publication Date: 2010

This handbook is a guide for integrating First Nations culture into early childhood programs.

Content types: Online

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Developing Culturally Focused Aboriginal Early Childhood Education Programs - BC Aboriginal Child Care Society

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Author: BC Aboriginal Child Care Society, Darrel McLeod Publication Date: 2010 This handbook is a guide for integrating First Nations culture into early childhood programs.

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In Canada, Indigenous children are less likely to attend ECE programs compared to non-Indigenous children. This lag in attendance presents an immediate opportunity for policy intervention and a look into what we can do as educators to deepen or awareness, this blog post is just a starting point for the much learning that is ahead of me as I am certain I have much to learn.

As perhaps the most vulnerable segment of Canada’s population, Indigenous children may stand to benefit the most from having access to high-quality early childhood care and education.

“It represents a history, it represents a home, it represents a dwelling where families came together over the fire.”

Creating the culturally competent classroom involves the recognition of Indigenous culture and language.

I do understand many educators struggle to identify and use appropriate resources, and to create contexts in which such knowledge can be embedded. Educators with limited connections to Aboriginal peoples and cultures may require support to incorporate Indigenous knowledge respectfully and appropriately in the classroom.

Rather than just an add-on, the histories and cultures of Indigenous people can be integrated into each learning area to bring new perspectives to existing knowledge and practice, and to encourage interesting and innovative ways to incorporate this knowledge.

Thinking about traditional indigenous child rearing – baby doll in coolamon in home corner

Coolamon (plural coolamons)
An indigenous container with curved sides, typically used for collecting berries

It is essential to incorporate the unique learning values of Indigenous people in creating successful Indigenous-centred early education programs and policies. Unlike many programs based on western pedagogy, the concept of “holism” is a vital aspect of Indigenous-centred education.

Holism treats learning as a process that is spiritual as well as experiential, that has its foundations in language and culture, that spreads across all stages of life, and that integrates western as well as Indigenous knowledge.

Lovely way to incorporate indigenous play into the classroom! These could be used for matching or for storytelling!

Aboriginal story stones live in a basket in Story Corner

Exploring indigenous symbols at Pied Piper Preschool

Early childhood provides an enormous opportunity to build the roots for native language learning. This is particularly important in the Indigenous context, as the loss of culture and language is greatly felt by Indigenous communities due to a long history of colonization and marginalization. Preservation and continuation of languages and culture is a top priority for Indigenous people, and early childhood is the best time to focus on achieving this goal.

Here is a beautiful invitation to play and explore. The inclusion of this culturally specific way of communicating open a dialogue of the “many facets of natural language.

I end by describing my thoughts about learning … All people benefit from a sense of belonging, to their families, culture and communities. It is especially important in the case of parents caring for young children. Parents need to feel supported by family, friends, the community and by ECE’s.

Aboriginal people, through a long history of assimilation and discrimination, may not have this sense of belonging. This may impact their health and sense of worth, and may result in feelings of despair and hopelessness. There are many things that ECE’s can do to foster a sense of belonging in Aboriginal families with young children, connecting parents to the information and supports that they need in a respectful and caring manner, and acknowledging their strengths.

We must ask questions and seek current information about factors that influence Aboriginal children in today’s society and find ways that respect Aboriginal realities in our classrooms.

*Photographs do not belong to me, I am completely thankful for the beauty and dedication that has gone into allowing users to use these photographs for learning and dialogue.

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Indigenous Ways of Knowing: The Early Learning Perspectives

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Indigenous Ways of Knowing: The Early Learning Perspectives

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Weaving Ways Indigenous Ways of Knowing in Classrooms and Schools

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Weaving Ways Indigenous Ways of Knowing in Classrooms and Schools

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Cultural Appropriation of Indigenous Peoples in Canada

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Cultural Appropriation of Indigenous Peoples in Canada

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Images representing Indigenous peoples have appeared in newspapers, advertisements and other forms of media and print for centuries. Scholars who critiqued these depictions and similar forms of appropriation as acts of colonialism during the late 1970s, 1980s and 1990s, used concepts of class, power, race and gender to explore the ways in which dominant, colonial powers used the practices or cultural items of colonized peoples. The concept of cultural appropriation was born of the works of these academics. In recent years, discussions about cultural appropriation have become part of mainstream literature and art. They have often become part of politicized debates about cross-cultural sharing, responsibility and relationships.

History

When Europeans came to North America, some explorers and traders took items belonging to Indigenous peoples back home with them. Whether out of curiosity or, as in the case of anthropologists in the late 1800s and early 1900s, because they believed they were preserving cultures that were dying out, some of these artifacts ended up (and often remain) in museums. Today, this is seen by some as a form of cultural appropriation. In many cases, efforts have been made at repatriating these items. ( See also Repatriation of Artifacts.)

For example, the Mi'kmaq First Nation of Miawpukek, supported by the federal government and other allies, have asked a Scottish museum to repatriate the remains of two Beothuk people named Nonosabasut and Demasduwit (Demasduit). The Gemini Award-winning documentary Stolen Spirits of Haida Gwaii (2004) follows a similar quest by the Haida people to repatriate their ancestors' remains from a museum in Chicago. ( See also Haida Gwaii.)

Other early forms of appropriation, according to some Indigenous peoples, included depictions of " Indians " in 17th, 18th, 19th and 20th century novels, advertisements and other literature. Created within popular Canadian culture, many of these stereotypical and mythologized images of Indigenous peoples have survived to this day. Historian Daniel Francis has argued that for centuries, non-Indigenous peoples in Canada have created an "Imaginary Indian" ― a false representation of Indigenous peoples that tells us more about white settlers, their culture and history, than it does about the Indigenous populations throughout Canada's history. This image, Francis contends, is projected on Indigenous peoples and used to the advantage of the settler population.

Similarly, displays of Indigenous cultures at late 19th-century and early 20th-century world fairs appropriated Indigenous culture. While exhibit organizers claimed to create authentic portrayals of Indigenous peoples and traditional ways of life, the exhibits mostly conformed to colonial stereotypes about Indigenous peoples as "exotic" and "anti-modern." However, while such exhibits reinforced entrenched stereotypes about Indigenous peoples, the Indigenous "performers" also declared their cultural persistence, asserted mobility and professed their political defiance against the forces of colonization.

Definition

Cultural appropriation is the act of taking from someone else's culture without their consent. This can include using aspects of traditional knowledge or cultural expressions, as well as particular music, dances, regalia, cuisine, symbols, ceremonies, artistic expressions and so on.

Cultural appropriation often reflects a racialized power imbalance between two cultures, the taking of culture - rather than the consensual sharing of it - which often, in turn, involves exploitation of one group over another. Cultural appropriation disregards the sacred meanings and stories associated with those practices or items that are being taken.

In Canada, the appropriation of Indigenous culture by white, non-Indigenous peoples is rooted in colonization. Critics of cultural appropriation note that, in many cases, it has been used in ways that either perpetuate negative attitudes about Indigenous peoples or celebrate and romanticize them. Moreover, appropriation separates people, their history and lived experience, from cultural symbols, literatures and objects, many of which hold sacred meaning.

Some examples of cultural appropriation include the sale of ceremonial objects and craftwork, such as dream catchers, by non-Indigenous people; the use of traditional medicines and health practices by those outside the community; and the use of Indigenous designs or stereotypical images in fashion, advertising, literature and film.

For Indigenous peoples, cultural appropriation is best understood within the context of cultural genocide and assimilation. Indigenous ways of life have been threatened since contact, most notably during the residential school era. For years, laws prohibited Indigenous peoples from practicing their cultures and engaging in ceremonies. ( See also Indian Act).

Examples of Cultural Appropriation

Cultural Appropriation in Writing and Literature

Conservationist Grey Owl presented himself as the son of an Apache and a Scot. He was in reality an Englishman who devoted much of his life to conservation. He is shown here with a beaver kit in Riding Mountain Park.

Indigenous peoples have often been stereotypically represented in mainstream literature, from portrayals as "noble savages" to rebel warriors to Indian princesses for centuries. Cultural appropriation in literature takes another form when non-Indigenous authors claim to be Indigenous when they are not, such as Archibald Stansfeld Belaney (also known as Grey Owl), and when they write about Indigenous stories or from an Indigenous perspective when they are not of that culture. For example, Canadian writer W.P. Kinsella has been heavily criticized by some in the literary community who accuse him of profiting from stereotypical and insulting representations of Indigenous peoples in his "Hobbema" stories.

The question of cultural appropriation ignited debate in the mainstream media when author Joseph Boyden was accused of misrepresenting himself as Indigenous in an investigative report by Jorge Barrera for the Aboriginal Peoples Television Network in December 2016. Among other charges, Barrera criticized Boyden - who had referred to himself at various times as having Ojibwe, Métis, Mi'kmaq and Nipmuc heritage - for lacking a clear connection to any Indigenous community despite having become "a spokesperson on Indigenous issues."

The controversy over Boyden's ancestry quickly spread to a wider debate about who can claim Indigenous identity, with many critics calling for Boyden to prove his Indigenous heritage, while others, like writerJonathan Kay, cautioned that "an attack upon a man's racial composition is never an entirely benign exercise." In January 2017, Boyden responded to critics with a statement about his mixed-blood ancestry - later claiming to have DNA evidence of Native American heritage - but also acknowledged that he intended to step back from his role as an active voice on Indigenous issues.

This issue of cultural appropriation again took the forefront of Canadian media in spring 2017, when then-editor of Write magazine Hal Niedzviecki proposed an "appropriation prize." Write is the quarterly magazine of The Writers' Union of Canada (TWUC). In an editorial for the spring 2017 issue of Write - an issue that was dedicated to Indigenous writers - Niedzviecki authored a piece entitled "Winning the Appropriation Prize." In it, he noted that he does not believe in cultural appropriation. Niedzviecki wrote that "anyone, anywhere, should be encouraged to imagine other peoples, other cultures, other identities. I'd go so far as to say that there should even be an award for doing so - the Appropriation Prize."

As a result of the criticism that followed his editorial, Niedzviecki resigned as the editor of Write. His resignation was followed by support on Twitter from others prominent in Canadian media who suggested funding an "appropriation prize."

The events touched off a debate on social media, with some arguing that cultural appropriation is an inescapable part of the creative process for many artists and authors of different backgrounds. Others maintained that cultural appropriation, where it occurs without permission or where it results in unfavourable representations, is not permissible within creative license.

In response to the controversy stemming from the proposed appropriation prize, TWUC's Equity Task Force issued a statement and a list of demands including anti-racist education for all TWUC staff, national council and editorial committee members. A variety of writers, scholars and activists also created the Indigenous Voices Awards - a literary contest born out of this controversy that supports Indigenous writers.

Cultural Appropriation in Sports

Various minor and major league sports teams have used Indigenous names and icons to promote their teams. Some examples include the Washington Redskins, Chicago Blackhawks and Cleveland Indians. The "Tomahawk Chop" - an act some sports fans of teams such as the Atlanta Braves perform during a game - has also been described as cultural appropriation. Indigenous peoples and their allies have encouraged teams such as these to rename themselves and to use logos and forms of fan celebration that are not culturally offensive. As Anishinaabe columnist Jesse Wente told the CBC in 2016, "We are not your mascots, we are human beings."

In October 2016, Indigenous architect Douglas Cardinal filed a complaint with the Ontario and Canadian human rights commissions, claiming that the name and mascot of the Cleveland Indians ("Chief Wahoo") discriminate against Indigenous peoples. He also filed an application with the Ontario Superior Court, hoping for an injunction requiring the team to wear another uniform during a game in Toronto and requiring the Canadian broadcaster to avoid using the name and logo. However, Superior Court Judge Thomas McEwen ruled that the team was not breaking any Canadian laws against discrimination. The baseball game scheduled to take place in Toronto therefore went on with the Cleveland team displaying its name and mascot. On 29 January 2018, the Cleveland Indians announced plans to remove the Chief Wahoo logo from their uniforms, beginning in 2019. The name of the team remains the same, however, and it will continue to sell merchandise bearing the image in certain physical retail outlets.

Some Canadian sports teams have made efforts to address cultural appropriation. For example, the Nepean Redskins (a minor league football club) became the Nepean Eagles in 2014 after Ian Campeau of musical group A Tribe Called Red filed a human rights complaint and subsequent criticism from Indigenous peoples. Activists have similarly pushed the Edmonton Eskimos (a CFL team) to change their name. Prime Minister Justin Trudeau, Alberta premier Rachel Notley and other local politicians, as well as high-profile Indigenous peoples such as ITK president Natan Obed and singer Tanya Tagaq, also support a name change. In 2020, the team announced it will drop " Eskimo" from its name. In 2015, the Winnipeg Jets (an NHL team) banned the wearing of fake headdresses to games. Initially denying this request, team owner Mark Chipman had a change of heart after speaking to First Nations leaders such as MLA Kevin Chief and Grand Chief Derek Nepinak of the Assembly of Manitoba Chiefs.

Cultural Appropriation in Film and Television

Photo of Clayton Moore as the Lone Ranger and Jay Silverheels as Tonto (1956). While Silverheels was Indigenous, his character Tonto and the Lone Ranger series and films typified the "noble savage" stereotype of a naive but brave friend to the White lead.

Film and television have appropriated Indigenous culture and promoted stereotypes of Indigenous peoples. For example, the character Tonto in the Lone Ranger series and films (played by Mohawk actor Jay Silverheels in the 1956 and 1958 movies) films typified the "noble savage" stereotype of a naive but brave friend to the white lead. Directors have also been known to cast non-Indigenous peoples to play Indigenous parts. Scholar Rayna Green first described this phenomenon as "playing Indian" - a process where the colonizers take on the supposed identity of the colonized, resulting in the promotion of stereotypes.

Indigenous artists have made films that try to dispel such stereotypes. These include Thomas King's I'm Not the Indian You Had in Mind (2007), which explores how First Nations people are challenging old ideas and empowering themselves in society, and Neil Diamond's Reel Injun (2009), a documentary that explores the portrayal of Indigenous peoples in film. In addition, films likeAtanarjuat: The Fast Runner (2001) - an Inuit tale performed by Inuit actors in Inuktitut - help to promote an authentic understanding of Indigenous culture.

The film was based on the ancient folktale of Atanarjuat. Eight elders told the story as it had been passed down to them by their ancestors. These accounts were combined into a detailed treatment in Inuktitut and English and then adapted into a screenplay.

Cultural Appropriation in the Fashion Industry

In March 2015, the Canadian designers of Dsquared2 launched a women's collection under the name ".dsquaw" and presenting Indigenous-inspired designs. The term "squaw" is a highly offensive and derogatory term that has been used against Indigenous women. After much criticism, the company's founders, Dan and Dean Caten, released an apology in 2016.

Other examples include the sale of provocative and culturally insensitive Halloween costumes, such as headdresses. In 2016, Party City and Spirit Halloween received backlash for carrying costumes such as "Reservation Royalty" and "Native American Princess." The display and sale of these costumes are believed to perpetuate derogatory messages about Indigenous peoples, including the sexualization of Indigenous women.

Cultural Appropriation in Fine Art

For centuries, Indigenous arts and crafts have been appropriated by white settlers for the tourist industry and for other means of profit. The display of sacred masks, mass reproduction of beadwork and other crafts, wearing of regalia and commercial reproduction of cultural items by non-Indigenous peoples are considered by some Indigenous peoples to be insensitive and inauthentic.

In 2017, an accusation of cultural appropriation in fine art made headlines. Non-Indigenous artist Amanda PL attracted criticism after she unveiled art that she says was inspired by Anishinaabe artist Norval Morrisseau. Many of Morrisseau's defenders argued that Amanda PL's art did not simply borrow heavily from his work, it stole from him. Visions Gallery in Toronto, where Amanda PL was set to display her art, canceled the exhibit after media backlash.

That same year, the Canada Council for the Arts announced its plans to protect Indigenous art and artists from cultural appropriation. As part of the change, the council said that for applicants seeking funding, it will "expect some indication that authentic and respectful efforts have been made to engage with the artists or other members of the Indigenous communities whose culture or protocols are incorporated in any project."

Cultural Appropriation and Canadian Nationalism

Indigenous culture has been used to promote Canadian anniversaries and events. For example, Ookpik, the lovable Inuit-made toy owl, became Canada's mascot during an international trade show in Philadelphia in 1963 and Expo '67. Similarly, the 2010 Winter Olympics in Vancouver used a figure resembling an inuksuk as its logo - an act the Inuit viewed as offensive and culturally inappropriate. While stone figures resembling human forms are often referred to as inuksuk, such figures are actually known as inunnguaq. The use of Indigenous symbols in nationalism often draws criticism from those who argue that this only serves to commodify culture while refusing to engage policies and practices that threaten this culture -like the Indian Act.

During Canada 150 (celebrations for Canada's 150th anniversary of Confederation), many groups were cautious of cultural appropriation, asking how to properly and respectfully incorporate Indigenous content into their celebrations. However, there were instances where organizers simply drew from a history of stereotypical and romanticized depictions of Indigenous peoples, lifeways and cultural artifacts. For example, a masquerade band participating in the Toronto Caribbean Carnival presented two collections portraying Indigenous people in stereotypical dress: "Oh Kanata" and "One Nationz." Models dressed in bikini-style costumes with feather headdresses resembling the traditional and ceremonial war bonnet of the Lakota nation prompted accusations of cultural appropriation and hypersexualization of women.

The debate on whether or not the costumes should be pulled from the festival took social media by storm. Proponents of the collections argued that there is a deep history of the "Indian mas" tradition in Trinidad. However, Camille Hernandez-Ramdwar, a Caribbean studies scholar, noted that the "fancy Indian" costume of Trinidad Carnival is rooted in Hollywood's depictions of Indigenous peoples and is arguably appropriation.

Indigenous fashion designers have worked to address issues of cultural appropriation in the industry. Jamie Medicine Crane ( Siksika) and Trip Charbs ( Ojibwe) are just two examples of artists and designers who create pieces that showcase Indigenous culture in an authentic, meaningful way.

Effects of Cultural Appropriation

Cultural appropriation is considered to be harmful for several reasons. First, it tends to lock Indigenous peoples into the past without acknowledging that they are still living, practicing sacred ceremonies and that contemporary Indigenous peoples extend their worldviews and livelihood throughout all segments of society. In this way, it has been observed that cultural appropriation continues to present Indigenous peoples as a conquered group of the past, limiting understandings of Indigenous peoples as contributing and valuable members of contemporary society.

Second, it often places the many distinct Indigenous nations into one category without acknowledging the sophistication and diversity of Indigenous peoples that transcends this limited category. In many cases, this divides understandings of Indigenous peoples into binary representations that extend colonial ideologies to present-day racialized perceptions.

Third, local artisans such as basket makers end up competing with the commercialization and appropriation of their work. The debate over retailers selling dream catchers as part of their Canada 150 merchandise is an example of appropriation that threatens the work of local artisans and also devalues the cultural teachings that accompany dream catchers. Dream catchers come with a teaching that is shared as part of the oral tradition of the Anishinaabe people and carried by many nations who have come to know and honour the story of the dream catcher.

Appreciating versus Appropriating Indigenous Culture

Scholar and writer Niigaan Sinclair has argued that the difference between appropriation and appreciation of Indigenous culture is that the former is "theft based on power and privilege," whereas the latter is "engagement based on responsibility and ethics."

Some critics continue to note the importance of engaging with the traditions and teachings of other cultures as part of a creative process. Cultural appreciation - as opposed to cultural appropriation - is considered to be characterized by a meaningful and informed engagement that includes acknowledgement and permission.

Within many Indigenous communities, cultural appreciation includes the establishment of reciprocal relationships. Such practices might include territorial acknowledgements, respecting the significance of regalia and supporting Indigenous arts through the purchase of authentic crafts, clothing and works of fine art.

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Cultural Appropriation of Indigenous Peoples in Canada

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Cultural appropriation is the use of a people's traditional dress, music, cuisine, knowledge and other aspects of their culture, without their approval, by me...

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Truth and Reconciliation in Your Classroom

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Truth and Reconciliation in Your Classroom

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National Center for Truth and Reconciliation

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National Center for Truth and Reconciliation

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NCTR - National Centre for Truth and Reconciliation

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About the NCTR The NCTR is a place of learning and dialogue where the truths of the residential school experience will be honoured and kept safe for future generations. The most important service we provide is delivering Survivors and their families a record of their own history, a sacred bundle that the NCTR will protect

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I have gathered lesson plans off the internet that I feel are appropriate for PreK/K age range, although some lessons might be appropriate for older children. Please feel free to e-mail me your lessons to add here and any feedback in the comments section. Let's start working together to create amazing lessons!

I do not own copyrights to these documents and no copyright infringement is intended.

The Learning Circle: Classroom Activities on First Nations in Canada (Ages 4 to 7)

The Learning Circle is organized in thematic units, each with its own teaching activities. Units are designed to give teachers and students simple but effective exercises, projects and activities that will encourage students to learn more about First Nations. Educators can follow some of the exercises as stand-alone units on First Nations topics, or integrate them with existing curricula on Aboriginal peoples.

Education for Reconciliation and Social Justice: Kindergarten - Grade 2

This document introduces different campaigns that can be supported in the classroom including Shannon's Dream and Jordan's Principle.

Kindergarten Treaty Education Learning Resource

This document is focused on Kindergarten treaty education in Saskatchewan. It contains a scope and sequence for Kindergarten to Grade 4 on aspects of Treaty Education, including Treaty Relationships, Spirit and Intent, Historical Context, and Treaty Promises and Provisions

Four Directions Learning Activities

This unit plan by Mary Lee is aimed at Gr.1-6 children, but many of the activities can be used in PreK/Kindergarten.

Founded in Culture: Strategies To Promote Early Learning Among First Nations Children in Ontario

The purpose of this resource is to review the areas of policy and research that have been undertaken for First Nations children (from birth to age 6) living in Ontario and to identify strategies that support early learning for service providers who work with parents/caregivers of First Nations children.

Click on image to download PDF

From the Government of Saskatchewan, Help Me Tell My Story is a holistic and interactive tool that is used to measure oral language development of a child. It is available to every Prekindergarten and Kindergarten child and includes story books four digital storybooks in English, French, Cree, Dene, and Michif

Click on image to go to website

Aboriginal Languages: A Curriculum Guide for Kindergarten to Grade 12

From the Government of Saskatchewan, this curriculum guide includes the rationale for studying First Nations and Metis languages at school. There are several sample lesson plans and suggestions on how to incorporate experiential learning to support language development.

Click on image to download PDF

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Indigenous education lesson plans PreK-K

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I have gathered lesson plans off the internet that I feel are appropriate for PreK/K age range, although some lessons might be appropriate for older children. Please feel free to e-mail me your lessons to add here and any feedback in the comments section. Let's start working together to create amazing lessons!

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Land as teacher: understanding Indigenous land-based education

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Land as teacher: understanding Indigenous land-based education

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Land as teacher: understanding Indigenous land-based education

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What is Indigenous land-based education and what is it not? Four Indigenous voices from across the country share their insights on what it means to them, why it’s important for both Indigenous and non-Indigenous Peoples, and how it can support reconciliation efforts in Canada.

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Holism and All Our Relations
This lesson plan has been developed with an Indigenous lens that is holistic in nature, a way of being and knowing that acknowledges our relationships with 'all our relations', including plants and animals, other human beings, the water, land, wind, sun, moon, stars, and more - everything seen and unseen. With 'all our relations' in mind, this lesson plan has been developed with a focus on:

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Indigenous Education in a Catholic School Setting: A Case Study on Best Practices in Indigenization in a K to 6 Primary School Setting (St. David Catholic Elementary School) - NCCIE

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As a companion text to the documentary video created for the St. David Catholic Elementary School, this case study guide on best practices in Indigenous education highlights some of the key themes that emerged from the teacher and staff interviews and from the making of the film overall.

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Holism and All Our Relations
This lesson plan has been developed with an Indigenous lens that is holistic in nature, a way of being and knowing that acknowledges our relationships with 'all our relations', including plants and animals, other human beings, the water, land, wind, sun, moon, stars, and more - everything seen and unseen. With 'all our relations' in mind, this lesson plan has been developed with a focus on:

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This lesson looks at sugar maple trees throughout the seasons and is designed for young learners. It is written as one lesson plan but could easily be developed into multiple shorter lessons or unit plans as the children explore the different activities and aspects of learning about sugar maple trees.

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COVID-19: Update on commemorations

Due to the seriousness of the COVID-19 crisis, the Government of Canada invites Canadians to commemorate this year's National Indigenous History Month and National Indigenous Peoples Day from home. Keep yourself, your family and your community safe by following instructions from health officials and other trusted, reliable sources.

In June, we commemorate National Indigenous History Month 2021 to recognize the history, heritage and diversity of First Nations, Inuit and Métis peoples in Canada.

Indigenous History-Makers

Learn about inspiring Indigenous peoples who have helped shape Canadian history.

National Indigenous Peoples Day

On June 21, commemorate the heritage, diverse cultures and outstanding achievements of First Nations, Inuit and Métis!

Topics

Learn more about the rich and diverse cultures, voices, experiences and histories of First Nations, Inuit and Métis people through these interactive resources.

Free promotional and educational materials for children and adults.

Learn about National Indigenous History Month.

Learn about the history of Indigenous peoples in Canada, Indigenous contributions to the War of 1812, reconciliation and more.

Find out about Canada's commitment to implement this declaration.

Learn how the Government of Canada is responding to the Truth and Reconciliation Commission's 94 Calls to Action.

Help identify First Nation, Inuit and Métis and Inuit individuals, enrich Canada's historical records and connect community members with their past.

Featured video

Join in the conversation

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Due to the seriousness of the COVID-19 crisis, the Government of Canada invites Canadians to commemorate this year's National Indigenous History Month and National Indigenous Peoples Day from home. Keep yourself, your family and your community safe by following instructions from health officials and other trusted, reliable sources.

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Key messages:

Crowdsourced data indicate disproportionate impacts of the COVID-19 pandemic on First Nations people, Métis and Inuit.

Indigenous participants report greater impact on their ability to meet financial obligations or essential needs than non-Indigenous participants.

Indigenous participants report worsening mental health.

Indigenous women participants, in particular, report strong impacts on economic well-being and mental health.

Stronger adverse impacts linked to pre-existing vulnerabilities, including longstanding and persistent disparities in socio-economic conditions.

Geographic isolation and high prevalence of pre-existing health conditions in the Indigenous population increases vulnerability

Many Indigenous people live in rural and remote communities where it is difficult to access medical care.

Most Inuit (73%) live in Inuit Nunangat, where the vast majority of communities are accessible only by air.

In 2017, 82% of Inuit in Inuit Nunangat reported that they did not have a family doctor. In comparison, less than one in five Canadians do not have a family doctor.

Pre-existing health conditions in the Indigenous population increase risk of COVID-19 complications.

There are relatively high levels of pre-existing health conditions in the Indigenous population.

Proportion of First Nations people living off reserve, Métis and Inuit aged 50 years and over with selected pre-existing health conditions, 2017

Description - Proportion of First Nations people living off reserve, Métis and Inuit, aged 50 years and older, with selected pre-existing health conditions, by age group, 2017

High blood pressure

Diabetes

Chronic bronchitis, emphysema or COPDFootnote 1

Heart disease

First NationsFootnote 2

36

20

10

14

Métis

36

18

11

12

Inuit

28

12

8

11

Footnote 1

Chronic obstructive pulmonary disease.
Return to footnote 1 referrer

Footnote 2

First Nations people living off reserve.
Return to footnote 2 referrer

Source: Aboriginal Peoples Survey

Indigenous people report worsening mental health since the start of COVID-19, including increases in anxiety and stress

Relatively high percentages of Indigenous participants reported worsening mental health.

Indigenous women particularly impacted: 46% reported that their days are quite a bit or extremely stressful and 48% reported symptoms consistent with moderate or severe generalized anxiety disorder.

Mental health impacts since the start of the pandemic, Indigenous and non-Indigenous participants by gender, April 24 to May 11, 2020

Description - Percentage reporting mental health impacts since the start of the pandemic, Indigenous and non-Indigenous participants by gender, April 24 to May 11, 2020

Reporting days quite a bit stressful/extremely stressful

Reporting mental heath as somewhat worse/much worse since physical distancing began

Reporting symptoms of moderate or severe generalized anxiety disorder

Women

Men

Women

Men

Women

Men

Crowdsourced data indicate that Indigenous people harder hit by the economic impacts of the COVID-19 pandemic

While relative job losses have been similar, financial impacts are more sharply felt by Indigenous people.

37% of Indigenous participants experienced job loss or reduced work hours, compared to 35% of non-Indigenous participants.

Over one-third (36%) of Indigenous participants reported that the COVID-19 pandemic had an impact on their ability to meet financial obligations or essential needs, compared to 25% of non-Indigenous participants.

Among those who experienced job loss or reduced work hours, 65% of Indigenous participants reported a strong or moderate financial impact, compared to 56% among non-Indigenous participants.

Self-reported employment and financial impact of COVID-19, May 26 to June 8, 2020

Description - Self-reported employment and financial impact of COVID-19, May 26 to June 8, 2020

Indigenous participants

Non-Indigenous participants

All

Women

Men

All

Women

Men

Source: Statistics Canada, Impacts of COVID-19 on Canadians - Trust in Others

Economic impacts of the COVID-19 pandemic likely having a larger impact on Indigenous people because of greater pre-existing vulnerabilities

Families with few financial assets face significant income vulnerability.

In 2016, 47% of those living in families headed by an Indigenous person (First Nations people living off reserve, Métis and Inuit) were unlikely to have enough liquid assets and other private sources of income to sustain themselves for a period of two months without employment income.

Percentage living below the poverty line (market basket measure) in urban areas, Canada (excluding the territories), 2016

Description - Percentage living below the poverty line (market basket measure) in urban areas, Canada (excluding the territories), 2016

Percent

Total Indigenous population

24

First Nations people

29.6

Métis

17.8

Inuit

19.3

Non-Indigenous population

13.3

Concerns about safety heightened among Indigenous participants

17% of Indigenous participants reported that they believe crime has increased in their neighbourhood since the start of the pandemic, compared to 11% among non-Indigenous participants.

22% of Indigenous participants felt that people in their neighbourhood are being harassed or attacked "often" or "sometimes" because of their race, ethnicity or skin colour. This is compared with 11% of non-Indigenous participants.

50% of Indigenous participants compared to 62% of non-Indigenous participants expressed a high level of trust in the federal government to make good decisions about when and how to reopen businesses and public spaces.

( Source: Economic impact of COVID-19 among Indigenous people)

When participants were asked about impacts of COVID-19:

47% of Indigenous women reported being "very" or "extremely" concerned about family stress due to confinement.

13% of Indigenous women reported some level of concern (somewhat/very/extremely) about violence in their home.

Percentage reporting some level of concern about the impact of COVID-19 on violence in their home, April 24 to May 11, 2020

Description - Percentage reporting some level of concern about the impact of COVID-19 on violence in the home, April 24 to May 11, 2020

Indigenous participants

Non-Indigenous participants

All

Women

Men

All

Women

Men

Source: Statistics Canada, Impacts of COVID-19 on Canadians - Your Mental Health.

Looking forward

Economic recovery may come more slowly for the Indigenous population (as it did following the 2008 recession).
Employment increases have stalled for the off-reserve Indigenous population.

Indigenous youth may be at risk of leaving school without the proper supports.
More than half of Indigenous participants reported being very or extremely concerned about the school year and academic success of their child due to the COVID-19 pandemic.

Change in employment counts relative to February 2020, Indigenous and non-Indigenous population aged 15 and older, Excluding those residing on reserve or in Territories, April - July 2020

Description - Change in employment counts relative to February 2020, Indigenous and non-Indigenous population aged 15 and older, Excluding those residing on reserve or in Territories

Indigenous people

Non-Indigenous people

April

-16.2%

-15.3%

May

-10.6%

-12.1%

June

-6.9%

-6.1%

July

-6.9%

-4.5%

August

-8.6%

-3.3%

Note: Excludes those residing in the territories as well as those residing on First Nation reserve land.

Source: Statistics Canada, Labour Force Survey, 2020

Indigenous people are overrepresented among the most vulnerable:

Based on previous research, Indigenous people overrepresented among the homeless in urban areas.

In residential facilities for victims of abuse, representation of Indigenous women was 5 times higher than their representation in the Canadian population (2017/2018).

Indigenous adults accounted for 29% of admissions to federal custody, while representing approximately 4% of the Canadian adult population (2017/2018).

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Key messages: Crowdsourced data indicate disproportionate impacts of the COVID-19 pandemic on First Nations people, Métis and Inuit. Indigenous participants report greater impact on their ability to meet financial obligations or essential needs than non-Indigenous participants. Indigenous participants report worsening mental health. Indigenous women participants, in particular, report strong impacts on economic well-being and mental health.

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Three reasons why we should all care about Indigenous Peoples

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August 9 is the International Day of the World's Indigenous Peoples. Worldwide, there are about 370 million Indigenous Peoples and ethnic minorities living in more than 90 countries worldwide. No matter where we live or who we are, we should all care about Indigenous Peoples. Why? [[avp asset="/content/dam/videos/ecrgp/2018/jun-18/indigenous_peoples_3_things_hd.flv"]]/content/dam/videos/ecrgp/2018/jun-18/indigenous_peoples_3_things_hd.flv[[/avp]] First, Indigenous ...

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Indigenous Peoples, Indigenous Voices - Factsheet

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Indigenous Peoples, Indigenous Voices - Factsheet

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Miriam Clavir and John Moses

Sacred/sensitive collections

Miriam Clavir, Conservator Emerita and Research Fellow
UBC Museum of Anthropology

This section describes sacred and sensitive objects and collections and the cultural and ethical frameworks surrounding their care.

Respectful care

[A museum's] collection, in Maori terms, is not just the collection; it's also the Maori viewpoint. They're not just collections; they're ancestors." - Rose Evans Footnote 1

Respect is the watchword in the care of culturally sensitive materials in museum collections. Ideally, standards of best conservation practice work with cultural standards defined by the originating community, in this way achieving a type of care based on partnership that protects both the tangible and intangible attributes of the heritage objects.

Sacred/sensitive objects: definition and examples

The diverse collections in museums reflect the diversity of society. The general public, in whose name museums preserve collections through the generations, includes cultural and spiritual communities for whom sacred/sensitive objects remain especially significant.

Which objects are considered culturally sensitive? Obvious examples are sacred or holy pieces used in ritual. They also include materials that are culturally restricted; for example, those seen or handled only by specific people such as initiates or medicine keepers, or by one gender only. Information on culturally sensitive materials may or may not be part of the documentation upon museum acquisition of the piece. Developing information on care can be part of consultations with representatives of the source community (Figure 1).

© Stó:lō Research and Resource Management Centre
Figure 1. Carving of Masked Dancer, Skowkale Hall, Chilliwack, British Columbia.
Because of their sacred nature, modern Stó:lō (Salish) people do not allow photographs to be taken of masked sxwó:yxwey dancers. They have graciously consented to allowing use of this photograph of a carving of a masked sxwó:yxwey dancer found on the house post at Skowkale Hall.

Sacred and holy objects

What exactly is the meaning of "sacred" or of "holy"? These words may not be easily applicable to different belief systems. "Sacred" may include objects or places that are venerated, consecrated, dedicated or protected. "Holy" is often associated with a religion or a deity. Although not all ceremonies, or the objects used in them, are religious, they may remain highly culturally significant. Sacred places and objects may be revered in a larger sense, such as those associated with the actions of cultural ancestors, or those used in the individual sense of "sacred to the memory of..." Definitions of sacred and holy can be found in dictionaries, theology and anthropology texts, among others, but may also be found in the framing of some laws; for example, in the Native American Graves Protection and Repatriation Act ( PDF format). However the words are conceived, they are usually associated with sanctions to prevent violation of the beliefs. "Sacred" and "holy" necessitate respect.

Significance within a cultural context, power

The term "culturally sensitive" broadens concepts embodied in sacred and holy to include any objects demanding special respect because of their significance within their cultural context. The object's associations with a particular individual or group invoke protocols recognized by the whole community, which is, again, a demonstration of respect. For example, a New Zealand Maori cloak may still possess the mana or personal power of its owner, and an exact museum replica would be a different object. "Traditionally [western Plains] bundles are not the only objects which can be imbued with medicine or power. Certain types of shields and shield covers, head-dresses, pipes, drums, and various articles of clothing and personal adornment, can also function as physical manifestations of this concept of medicine" (Moses 1998).

In addition to the value obtained from their cultural context, some sacred and sensitive objects carry inherent power. Yet, what is inherent power? How does it manifest itself and what does this mean for people who come in contact with the object? An analogy for power might be found in the comparison between a sample of granite and a sample of uranium in a natural history collection. Both have a physical integrity that can be described by standard procedures, but the uranium has a powerful, invisible and intrinsic attribute. Those who know how to use it can do so for helpful, or for harmful, purposes. Those who ignore it can be damaged by it. Thus, there are strict protocols for handling it and using it.

While power can be found in both sacred and sensitive objects, at the same time, similar objects in a different cultural community may not possess inherent power. A mask in Southwest Pueblo cultures may embody sacredness and have inherent power that does not die, yet a mask in Northwest Coast cultures may represent the rights and privileges of its wearer and can be replaced if it can no longer be danced. This example raises three interlocking concerns:

To someone unfamiliar with the specific beliefs, the objects may appear to be similar because both are masks. They are both ceremonial and highly culturally significant. Each community, though, needs to be understood in its own terms.

Regardless of the question of inherent power, both masks are associated with particular cultural protocols that museums are asked to respect.

Although both objects may have been separated from their originating community for a period of time, this rupture has not necessarily diminished their importance or their power.

Can the power considered inherent in some objects affect someone outside that belief system? There is no simple answer to this question. Respecting cultural protocols, though, is not asking people to believe, but asking them to respect those who do.

Differing perceptions of significance

Sometimes the usage of the words sacred and sensitive has been challenged, for example, in a context where "sacred" appears to contain more political rhetoric and less cultural tradition. This situation involves different perceptions of cultural significance and authenticity, among other concepts, and becomes even more complex when it carries the moral overtones of "true or false." Differing perceptions can all be grounded in beliefs that need acknowledging.

An example of one object representing two realities occurred in a museum exhibit containing Navaho objects. Navaho consultants objected to a particular basket being displayed because it closely resembled sacred/sensitive material. The basket was a known reproduction and had never been used ritually. In addition, certain elements of it were evidently physically different from those of the "original" basket. So, in museum terms, the basket was not sacred. It had, however, sufficient conceptual authenticity for the Navaho consultants to believe that it should not be displayed, and it was therefore withdrawn from the exhibit.

Changes in cultural values over time

It is also important for those who care for collections to understand that cultural values attached to objects can change over time. Human societies impose values on their creations and surroundings. The preservation of tangible evidence can be viewed scientifically, concerning an object's physicality, and socially. What values does a society place on a particular object or on its appearance? Both the physical nature of material heritage and societies' tastes in what is important to preserve change over time for many reasons, and these issues are not completely separate. Here are two examples of change in perception and social values over time:

A mounted natural history specimen in 1920, which received no particular care because it would have been replaced when it became unusable for research, can no longer be replaced because the species no longer exists or is protected. The few remaining museum specimens have greatly increased in evidentiary value, even if carpet beetles have seriously damaged their physical condition.

A canoe that was once a utilitarian object among dozens being constructed is now the last remaining one from that community and is highly meaningful; it has become a culturally sensitive object.

It is not only the original situation or intended use of the object that determines whether it is regarded today as sacred/sensitive heritage, but the intervening passage of time and events.

Consultations with cultural stakeholders

Often, catalogue records do not describe the significance of the object as it is now. The records may also be incomplete, but in some cases, especially with older documentation, the information itself may be considered sacred/sensitive heritage that should be restricted.

Consultation with knowledgeable people, especially recognized representatives of the community (e.g. family, ceremonial society, as appropriate) is an important process in collections preservation. Outside of its cultural context, an object may look like an ordinary basket, but if, for example, it was used to hold the placenta of a newborn, it might be considered sacred/sensitive material.

Cultural materials with sacred/sensitive associations that have continued into the present are found in all types of collections, not just those from Indigenous sources. For example:

The Catholic Church has protocols concerning the treatment of reliquaries.

The repair of Jewish Torah scrolls may not be carried out by conservators unless they have received special training and community sanction. Similarly, the exhibition of Torah scrolls requires particular conditions.

It is respectful to exhibit and store statues of the Buddha so that the Buddha's head is higher than surrounding objects.

In exhibitions that include Islamic religious items, it may be necessary to consider whether human representation is allowed in proximity to these objects.

It is the role of museums to research and recognize the cultural and spiritual value of objects in their care and to implement the necessary protocols for culturally sensitive objects, allowing their collections to both present the diversity of the societies they represent and to show the respect that such diversity requires.

Traditional care of sensitive Canadian Indigenous materials

John Moses, Delaware Band, Six Nations of the Grand River

This section deals specifically with Canadian Indigenous issues. It describes the nature of traditional care for sacred or restricted objects and provides advice on the forms it may take within the museum environment.

Introduction

Sacred objects are objects of Indigenous material culture that are deemed holy or sacrosanct by virtue of their ritual or ceremonial associations. Depending upon the group in question, these can include a range of objects connected with drumming, dancing, smoking rituals, vision questing, fasting or traditional healing and sweat lodge rites. Within the originating Indigenous culture, access to objects of this sort is frequently restricted upon the basis of age, sex, achievement or prior initiation.

Traditional care

Traditional care encompasses the aspects of Indigenous daily living pertaining to the safekeeping of ritual or ceremonial objects which, to the extent directed by the appropriate Indigenous community members themselves, may be integrated into a museum's routine collections care practices and exhibition techniques.

Traditional care can take many forms. In its private, behind-the-scenes aspect within collections storage, it may involve the periodic smudging of objects or the ritual feeding of selected items such as masks. Smudging (Figure 2) is the exposure of ritual objects to the smoke from smouldering plant material such as sweetgrass, tobacco or sage. Ritual feeding might involve the application of vegetable oil or foodstuffs to the surfaces of objects.

© Government of Canada, Canadian Conservation Institute. CCI 124703-0064
Figure 2. Drawing by Dean Ottawa (from the Kitigan Zibi Anishinabeg community), illustrating a smudging ceremony.

In its public manifestation, traditional care might include displaying objects in a traditionally appropriate configuration (for example, with pipe bowls being separated from pipe stems) or ensuring that a traditionally appropriate plant or herbal offering is placed inside a display case, alongside the sensitive object in question (Figure 3). The use of the proper Indigenous language terminology in identifying objects in labels, text panels and other printed materials might also be considered a form of traditional care as well as a sign of respect.

© Government of Canada, Canadian Conservation Institute. CCI 97628-0417
Figure 3. Braided sweetgrass and tobacco.

In situations where museums are granted a mandate to discuss aspects of traditional spirituality or ritual life but are cautioned against the actual display of sensitive or sacred objects, specially commissioned contemporary artworks addressing these themes may offer a viable interpretive strategy (Figure 4).

© Canadian Museum of History, 2000.129.0, D2004-11229
Figure 4. Sky Woman, installation by artist Shelley Niro.
At the First People's Hall, Canadian Museum of History, specially commissioned contemporary artworks are used to explain sacred or ritual themes. For example, Mohawk artist Shelley Niro's installation illustrates the Iroquois creation narrative.

As mainstream public museums undertake closer consultation and collaboration with their Indigenous constituencies and stakeholders, a number of scenarios warranting further consideration might emerge. These could include:

Ensuring that exhibition content is appropriate when discussing Indigenous cultural issues.

Requesting that certain objects be removed from public view or that access to them in storage be subject to additional restrictions.

Examining the potential for repatriation claims.

Introducing joint custody arrangements or co-management schemes within the museum setting.

Allowing community members the opportunity to perform traditional care on behalf of portions of collections.

Entrusting by community members certain aspects of traditional care to museum staff themselves.

The challenge in responding to such requests for the implementation of traditional care in the museum setting can be largely logistical in nature and lies in making the necessary rooms and equipment available and in ensuring or facilitating certain conditions and protocols, including privacy. These considerations are the result of embracing and respecting the longstanding traditions developed by Indigenous cultures across Canada to ensure the physical well-being of ritual objects. While these traditions obviously predate modern conservation practices, they are often analogous to mainstream care of collections and preventive conservation procedures. For example, they both encourage the use of custom containers and mounts to protect objects while in storage, and they both sometimes require the restriction of access to viewing and handling objects unless individuals have received specialized training.

Policies and rights

Conservation and collections management policies of individual museums must always be considered alongside the moral and legal rights of Indigenous peoples to gain access to ritual objects for the purposes of enacting traditional spirituality. In fact, current conservation ethics require that the physical and conceptual integrity of objects be preserved. In Canada, federal Indigenous land claims and self-government policies set the parameters within which Indigenous governments might negotiate law-making jurisdictions surrounding aspects of their culture, heritage and languages within their treaty-settlement lands. An increasing number of Indigenous governments have developed their own research ethics protocols touching on intellectual property and museum-related matters. Internationally, numerous provisions of the 2007 United Nations Declaration on the Rights of Indigenous Peoples ( PDF format) provide a statement of Indigenous rights to culture and heritage in the global setting. Applied to Canadian Indigenous objects, this translates into a balanced approach to preservation that integrates respect for community access, use and traditional care.

An emerging area of Indigenous rights discourse and Canadian legal doctrine is the obligation of governments to consult with, and where necessary, accommodate the interests and concerns of Indigenous groups when undertaking any activity which might be construed as having an impact upon inherent Indigenous rights or contingent treaty rights, including traditional knowledge and intellectual property rights. In the context of public museums, this can manifest itself in the obligation of museums to consult with Indigenous representatives when developing exhibition content and other programming or policies having Indigenous experience as its subject matter, not just as an example of museum best practice and building respectful collaborative relationships, but as a formal legal requirement.

Visiting delegations

Visiting delegations will often include individuals who are themselves talented traditional craftspeople and artisans. Thus, when such people visit collections, the curatorial, conservation and collections staff stand to benefit from the insights and knowledge that they can share. This interaction enhances understanding of collections and places the material more securely in its context.

When Indigenous delegations visit collections for the purposes of traditional care, the following considerations may need to be taken into account:

Special temporary working spaces can often be set up within registration spaces or other collections working areas with a minimum of disruption.

Prior arrangements must be made with security staff to deactivate smoke detectors in advance of smudging ceremonies, and museum staff in general should be advised of the activities. Access to a small fire extinguisher and/or sand bucket are useful precautions in advance of a smudging ceremony.

To achieve maximum privacy for the visiting delegation and museum staff directly involved, arrangements can usually be made to have traditional care visits occur before or after normal museum working hours, or during weekends.

For handling of objects, collections staff will need to ensure ample padded table space. Rolling racks (with fabric coverings for added privacy, if requested) will be needed for transporting objects in and out of storage areas and work rooms.

Delegations should be consulted in advance of their visit, so that other necessary materials can be supplied; for example, matches, a fireproof pot suitable for smudging and an appropriate receptacle for disposal of ashes.

After a ritual feeding, a request may be made that any leftover foodstuffs be discreetly disposed of in some outside location on museum grounds.

Pest control

Indigenous communities have recently been requesting that pest management intervention be limited to visual inspection for signs of insect activity and, in some cases, freezing. The use of anoxic environments (for example, carbon dioxide enclosures) and pesticides or other chemicals is seldom deemed appropriate. Ritual feeding, which may entail the introduction of minute quantities of foodstuffs into storage areas or exhibition spaces, poses no threat in areas that are otherwise known to be pest-free initially.

Information resources

In general, the range of sensitive Indigenous material culture frequently encountered in collections includes objects associated with traditional healing and sweat lodge rites, fasting or feasting, smudging, seasonal agricultural, fishing or hunting rites, drumming, smoking, medicine and medicine bundle ceremonies, vision questing, and rites and ceremonies associated with puberty, birth, death and naming. It is important to recognize when advice and counsel with Indigenous community members and representatives is desirable or necessary. In many cases, contact with those who might be in a position to offer comment on sacred/ritual themes can be established at a personal level.

The staff of many larger institutions can also be contacted. The conservation of culturally sensitive objects of Canadian Indigenous origin (Indian, Inuit or Métis) is informed by ethical standards outlined in two public documents: Task Force Report on Museums and First Peoples ( PDF format) and " Appendix E: Ethical Guidelines for Research" ( PDF format), which is a section of the final report of the Royal Commission on Aboriginal Peoples. These documents articulate a commitment among public institutions housing Indigenous collections. Staff of these institutions can be expected to act as a resource for the following issues:

improved standards of consultation, access and training with respect to their institutions' Indigenous constituencies and stakeholders;

knowledge of the collecting history of their respective institutions;

knowledge of historic and contemporary Indigenous issues regionally and nationally; and

awareness of any points of intersection between these factors that might impact their institutions relative to Indigenous stakeholders.

Museum staff who are unfamiliar or unaware of the Indigenous demographic in their region, province or territory, can readily obtain information through web resources such as the Government of Canada's Indigenous Community Profiles. This portal provides links to the national and regional Indigenous cultural and political organizations, individual First Nations band council governments and the range of federal, provincial and territorial government departments and agencies with Indigenous mandates.

Bibliography and further reading

Bibliography

Aboriginal Affairs and Northern Development Canada. General Briefing Note on Canada's Self-government and Comprehensive Land Claims Policies and the Status of Negotiations. Ottawa, ON: Aboriginal Affairs and Northern Development Canada, 2015.

Aboriginal Affairs and Northern Development Canada. Indigenous Community Profiles. Ottawa, ON: Aboriginal Affairs and Northern Development Canada, 2013.

Canadian Association for Conservation of Cultural Property/Canadian Association of Professional Conservators (CAC/CAPC). Code of Ethics and Guidance for Practice (PDF format). 3rd ed. Ottawa, ON: CAC/CAPC, 2000.

Coote, K. Care of Collections: Conservation for Aboriginal and Torres Strait Islander Keeping Places and Cultural Centres. Canberra, Australia: Australian Museum, 1998.

Dignard, C., K. Helwig, J. Mason, K. Nanowin and T. Stone, eds. Preserving Aboriginal Heritage: Technical and Traditional Approaches. Proceedings of Symposium 2007. Ottawa, ON: Canadian Conservation Institute, 2008.

Greene, V. "'Accessories of Holiness': Defining Jewish Sacred Objects." Journal of the American Institute for Conservation 31 (1992), pp. 31-39.

Moses, J. "First Nations Traditions of Object Preservation." In First People's Art and Artifacts: Heritage Conservation Issues. Kingston, ON: Conservation Program, Queen's University, 1993, pp. 1-11.

Moses, J. "Canadian Perspectives on the Conservation of Sacred Native Art." Conservation restauration des biens culturels 11 (1998).

Panel on Research Ethics, Government of Canada. "Chapter 9: Research Involving the First Nations, Inuit and Métis Peoples of Canada." In Tri-Council Policy Statement: Ethical Conduct for Research Involving Humans #2. Ottawa, ON: Interagency Advisory Panel on Research Ethics, 2010.

Six Nations Council. Conducting Research at Six Nations (PDF format), revised. Ohsweken, ON: Six Nations Council, 2014.

Six Nations Council. Six Nations Council Research Ethics Committee Protocol (PDF format), revised. Ohsweken, ON: Six Nations Council, 2009.

Sullivan, L., and A. Edwards, eds. Stewards of the Sacred. Boston, MA: American Association of Museums and Centre for the Study of World Religions, Harvard University, 2004.

United Nations. United Nations Declaration on the Rights of Indigenous Peoples (PDF format). N.p.: United Nations, 2008. (Refer especially to the culture and heritage provisions in Articles 11, 12, 13, 14, 15, 16 and 31.)

U.S. Department of the Interior. Native American Graves Protection and Repatriation Act (PDF format), November 16, 1990.

Further reading

Canadian Museums Association/Assembly of First Nations. Task Force Report on Museums and First Peoples - Turning the Page: Forging New Partnerships Between Museums and First Peoples (PDF format). Ottawa, ON: Canadian Museums Association, 1992 (3rd edition printed in 1994).

Clavir, M. Preserving What is Valued: Museums, Conservation and First Nations. Vancouver, B.C.: University of British Columbia Press, 2002.

Heikell, V., D. Whiting, M. Clavir, N. Odegaard, M. Kaminitz and J. Moses. "The Conservator's Approach to Sacred Art." Western Association for Art Conservation Newsletter 17,3 (September 1995), pp. 15-18.

Indian and Northern Affairs Canada. "Appendix E: Ethical Guidelines for Research." (PDF format) In Royal Commission on Aboriginal Peoples Final Report, vol. 5 - Renewal: A Twenty-Year Commitment. Ottawa, ON: Department of Supply and Services, 1996.

Sadongei, A. "What About Sacred Objects?" In S. Ogden, ed., Caring for American Indian Objects: A Practical and Cultural Guide. St. Paul, MN: Minnesota Historical Society Press, 2004, pp. 17-19.

Footnote

Footnote 1

Rose Evans (Te Ati Awa), Former Objects Conservator, Museum of New Zealand Te Papa Tongarewa, Wellington, NZ. Interviewed by author in 1994 and cited in Clavir, 2002, p. 221 (consult References and key readings).
Return to footnote 1 referrer

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Caring for Sacred and Culturally Sensitive Objects - Preventive conservation guidelines for collections - Canada.ca

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Miriam Clavir and John Moses Miriam Clavir, Conservator Emerita and Research Fellow UBC Museum of Anthropology This section describes sacred and sensitive objects and collections and the cultural and ethical frameworks surrounding their care. [A museum's] collection, in Maori terms, is not just the collection; it's also the Maori viewpoint.

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"There isn’t a simple answer to the question as medicine wheels (sometimes called hoops) come in more than one form, and their significance and use is culture-specific."

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The Indigenous medicine wheel represents the alignment and continuous interaction of the physical, emotional, mental and spiritual realities.

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Sweetgrass - Sacred Plant in Aboriginal Ceremonies

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Sweetgrass - Sacred Plant in Aboriginal Ceremonies

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Sweetgrass is one of the four plants (tobacco, sage, red cedar and sweetgrass) considered as sacred to First Nations, Inuit and Métis Peoples. It is known for its sweet scent, which is intensified when it rains or when burned. It is usually associated with the Prairies but is found in many different growing conditions from low meadows, forest openings, along lake shores but also in subalpine and alpine zones. It is found across North America, Northern Europe below the Arctic Circle.

The best time to harvest it is late June to early July; never pick by pulling the stems as this will damage the root system - the best way to harvest is to cut the strands low to the ground. Taking more than needed is not acceptable, nor is damaging the clump during harvest. The best way to dry it is to lay it out in the sun for about six hours. Once it is thoroughly dried it can be used for braiding, basket making and ceremonial uses.

Sweetgrass has slightly different significance in different communities. To the Anishinaabe First Nation (Woodland Indians), it is believed to be the sacred hair of O’gushnan, Mother Earth, and is often braided; the three sections representing mind, body, and soul. Some First Nations believe the three sections of the braid represent love, kindness and honesty.

The Anishinaabe People follow very sacred traditions and believe that when one takes something from the Earth - for example, when sweetgrass is picked - then an explanation to the spirit about why it is being picked and how it will be used is required. The explanation is often accompanied by an offering of tobacco in return for the generosity shown by the Earth and the plant which shared itself.

Sweetgrass is used in smudges, healing or talking circles because it has a healing effect - its smoke is believed to purify thoughts, the environment and to eliminate bad or negative thoughts.

First Nation Talking Stick Protocol

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Sweetgrass - Sacred Plant in Aboriginal Ceremonies

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Sweetgrass is a plant that is used by First Nations as a sacred plant. Learn more here...

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This unique counting book introduces Cree numbers, from one to ten. Featuring powwow imagery that reflects the rich culture and tradition of the Cree people, rhyme, rhythm, and glowing illustration combine to make language learning a joyful experience for young readers. A pronunciation guide is included in the back of the book.

Winner of McNally Robinson Book for Young People Award

Selected for The Canadian Children's Book Centre's Best Books for Kids & Teens

Approved resource for Manitoba classrooms

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Powwow Counting in Cree: Thomas, Penny M., Josie, Melinda: 9781553793922: Books - Amazon.ca

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The holiday season has always been a very special time for Métis families. A family-oriented people, the Métis often didn't have money to buy expensive presents, but instead made practical items with much love. In this spirit, award-winning author and illustrator, Leah Marie Dorion takes readers back to the Métis tradition of making mittens for loved ones. Métis Christmas Mittens is a touching ode to Métis family life is accompanied by Leah's distinctive and evocative art.

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The holiday season has always been a very special time for Métis families. A family-oriented people, the Métis often didn't have money to buy expensive presents, but instead made practical items with much love. In this spirit, award-winning author and illustrator, Leah Marie Dorion takes readers ...

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*The children's books listed can be found under the "Books" section

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Increasingly, school administrators and teachers are recognizing the importance of celebrating diversity in the classroom. This recognition has come from the realization that not all students learn in the same way, and that teachers have a responsibility to create and apply educational approaches and strategies that fit the needs of every student. This theory is especially relevant when considering indigenous students. Because the traditional Western system of education does not always align with Indigenous educational pedagogy, indigenous students have experienced distinct disadvantages in the classroom. The new arrivals on feature this month will help to guide teachers and administrators in the creation of culturally competent classrooms.

The first item on the list is the edited work Wícihitowin: Aboriginal Social Work in Canada. This item is a useful guide for creating classroom environments that respect Indigenous culture and pedagogy. By outlining a theoretical framework that recognizes the impact that colonization has had on Indigenous students, Wícihitowin works to enlighten administrators and teachers to the reality of modern education and the changes that could be made to empower these students. This book takes into account colonialism, racism, and ableism in order to promote an intersectional approach to healing.

One strategy in creating the culturally competent classroom involves the recognition of Indigenous culture and language. It can be said that this was Isadore Toulouse Bebamikawe’s motivation in creating the next book on feature this month: Kidwenan. Now in its third edition, this Ojibwe language book was created in order to promote the presence of Indigenous culture and learning materials in North American classrooms. This book instructs readers in Ojibwe vocabulary and short sentence structure. It also includes an instructional CD.

Powwow Counting in Cree by Penny Thomas is a beautifully illustrated children’s book meant to both celebrate and teach the Cree language. With the inclusion of visual aids, this book teaches readers how to count to ten in Cree. By doing so, this item helps to promote and celebrate the Cree language while also alluding to different aspects of Cree culture through its many illustrations. This item is a great tool for teaching the importance of the recognition of Indigenous people’s culture like that of the Cree First Nation.

Acting as an in-depth analysis of the issues concerning the educational experience of Indigenous students in North America, Native Cultural Competency in Mainstream Schooling: ‘Outsider’ Teachers with Insider Knowledge works to dismantle the questionable legitimacy of an education system that has thus far privileged a Western way of knowing.  To begin, the authors of the text discuss what is referred to as “mainstream schooling” and its historic relationship with Indigenous peoples. They then analyze the barriers to academic success that Indigenous students face and how those barriers are grounded in the cultural incompetency of the current educational system. By emphasizing the needs of Indigenous students, students that attend reservation border town schools specifically, this item contains great theories that can be used to empower Indigenous communities.

The last item to be featured is the children’s book Lii Mitenn Michif di Nowel (Métis Christmas Mittens) by Leah Marie Dorion. This story highlights the cultural importance of the Christmas mittens that Métis people traditionally make around Christmas time. With its richly coloured and highly-textured illustrations, this item works to instruct readers on an important aspect of Métis culture. While doing so, this book also highlights the significance of the materials and symbols used in the production of these mittens.

As an institution that provides outstanding information service, the OISE Library is constantly acquiring new materials so to keep up with the many changes within the academic and professional fields of Education. Feel free to check them out by visiting the “New Arrivals” section that can be located on the main floor of the OISE Library beside the circulation desk.

About Julie Boon

Graduate Student Library Assistant at OISE Library | Master of Information (LIS) 2018, Faculty of Information, University of Toronto

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New Titles: Indigenous Materials in the Classroom |

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Increasingly, school administrators and teachers are recognizing the importance of celebrating diversity in the classroom. This recognition has come from the realization that not all students learn in the same way, and that teachers have a responsibility to create and apply educational approaches an…

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Section 4: Incorporating Diverse Sources of Indigenous Knowledge

When selecting resources for your curriculum, it is important to incorporate authentic Indigenous resources. But what does it mean to be authentic? And how can such resources be incorporated in a respectful way? As a curriculum developer, it can sometimes be hard to know if efforts to bring Indigenous content and pedagogy into curriculum are a respectful inclusion or an instance of cultural appropriation.

Cultural appropriation

Cultural appropriation can be understood as using intellectual property, traditional knowledge, cultural expressions, or artifacts from someone's culture without permission. It is most likely to be harmful when the source culture is a group that has been oppressed or exploited in other ways (as with Indigenous Peoples), or when the object of appropriation is particularly sensitive or sacred (Scafidi, 2005). However, it is not always simple to identify when cultural appropriation is occurring. Let's explore two examples of learning experiences that use creating poles to understand the nuances of cultural appropriation.

In the learning exchange video series "appropriation," Susan Dion gives the example of elementary school educators having their students make "totem" poles out of cardboard boxes. She explains that this activity trivializes the importance of poles in Haida culture. Dion compares making totem poles to having children make a model of a Catholic chalice and host and pretending to give and take first communion. This would be clearly recognizable as inappropriate and offensive.

The University of Victoria's course, "Thunderbird/Whale Protection and Welcoming Pole: Learning and Teaching in an Indigenous World" for the faculty of education was pedagogically based in an Indigenous teaching and learning experience. The course involved the construction and installation of a thunderbird/whale house pole, and pre-service teachers, education graduate students, and faculty worked alongside an Aboriginal artist-in-residence and an Aboriginal mentor carver/educator. As part of an interactive learning community, the students experienced the principles of traditional Indigenous ways of teaching and learning including, mentorship and apprenticeship learning; learning by doing; learning by deeply observing; learning through listening, telling stories, and singing songs; learning in a community; and learning by sharing and providing service to the community.

In the first example, cultural appropriation occurred for the following reasons:

Indigenous communities that created totem poles have been exploited through colonialism in many other ways. They were not involved in the assignment to make poles, and they did not grant permission to the teacher to make poles.

Poles have a spiritual significance, which was not honoured in the activity.

The creating of the poles was not interwoven with Indigenous approaches but was a one-off assignment within a predominantly Westernized approach.

In the second example, making poles was a respectful activity for the following reasons:

Indigenous community experts were actively involved.

The activity was deeply integrated with Indigenous pedagogical approaches.

The spiritual significance of the pole was recognized by following proper protocols and values.

Cultural appropriation can feel like an ambiguous topic, and the fear of appropriating may lead educators to shy away from Indigenous content or issues. But this is not an acceptable response. Instead, what is required is that educators think through considerations of cultural appropriation carefully. They need to build connections with Indigenous communities so that they can incorporate Indigenous culture in ways that are not harmful or exploitative. This may be harder work than simply adding an Indigenous text, speaker, or activity into a course, but it is the responsibility of all educators to engage in this work.

This history is a shared history. It's our shared history. If you live on this land, then you're in a relationship with First Nations people whether you know it or not. So teaching the history, teaching the content is your responsibility. And I say that, but with a word of caution, because you can appropriate, and sometimes make a mistake around appropriating ... If you don't feel comfortable, then that's an indicator that what you're planning to do is maybe not a good idea. Sometimes if you think, "If an Aboriginal Elder came into my classroom and saw me doing this, would I feel defensive?" And if you answer yes, then it's probably not a good idea to do that.

- Susan Dion, 2013

Activity 1: Including Indigenous Stories

Time: 5 min

Type: Individual

In this video Including Indigenous Stories, Dr. Jo-ann Archibald (Stó:lō Nation) explains how stories reflect a worldview and discusses how we need to be aware of and understand protocol, context, and process when using Indigenous stories whether they are traditional or based on personal experiences.

Activity 2: Reflection on Cultural Appropriation

Time 10 min

Type: Reflection

Reflect on the following questions:

1. Have you seen examples of cultural appropriation? Have you seen examples where culture was integrated respectfully? How did they feel different?

2. In your work, who could you turn to for advice on how and when to use Indigenous knowledge in your curriculum?

Authentic resources

Another important consideration is how to recognize authentic Indigenous resources. In some cases, resources dealing with Indigenous content may contain inaccurate information or unfairly represent the unique experiences and worldviews of Indigenous Peoples. This can promote stereotypes and misunderstanding. In contrast, authentic resources can deepen understanding by bringing Indigenous voices and perspectives into the curriculum.

It is not always easy to identify authentic Indigenous texts. According to the First Nations Education Steering Committee (FNESC, 2016), authentic First Peoples' texts are historical or contemporary texts that:

Present authentic First Peoples' voices (are created by First Peoples or through the substantial contributions of First Peoples);

Depict themes and issues that are important within First Peoples' cultures (e.g., loss of identity and affirmation of identity, tradition, healing, role of family, importance of Elders, connection to the land, the nature and place of spirituality as an aspect of wisdom, the relationships between individual and community, the importance of oral tradition, the experience of colonization and decolonization);

Incorporate First Peoples' storytelling techniques and features as applicable (e.g., circular structure, repetition, weaving in of spirituality, humour).

In trying to decide whether a resource is authentic, you may consider:

Using pre-vetted resource lists such as the ones developed by First Nations Education Steering Committee.

Consulting with the Indigenous education office at your organization.

Reaching out to other educators who incorporate Indigenous resources and content in their classrooms. Ask them how they chose their resources. What factors did they consider?

Ensuring that proper copyright and protocols have been followed to obtain permission, particularly when using resources found online (such as songs or artwork).

It is important to recognize that local cultural protocols exist around the use of Indigenous resources. In the mainstream academic system, copyright is used to ensure permission for written resources. In Indigenous cultures, oral permission is required to use cultural materials or practices such as legends, stories, songs, designs, crests, photographs, audiovisual materials, and dances. These practices and materials are often owned by specific individuals, families, or groups, and permission to use them may be considered in the context of your relationships with the owners, your intent, and the way in which you will be sharing the practices or materials. If you or your institution have not obtained permission, it is important to investigate and secure permission from relevant individuals, artists, families, Elders, hereditary Chiefs, Band Councils, or Tribal Councils prior to using any materials. Permission may be specific to a single use; if you are using the resource for a different context than permission was originally obtained for, you may need to reach out to seek permission again.

For more information on deciding whether a resource is appropriate, review pages 8-16 of the guide In Our Own Words: Bringing Authentic First Peoples Content to the K-3 Classroom [PDF]. Although this guide was developed for K-3 educators, it includes many important considerations when choosing authentic Indigenous resources.

Activity 3: Authentic Indigenous Resources (I)

Time: 10 min

Type: Individual

Consider the following resources and determine if they are authentic Indigenous resources. Why or why not? You can do this activity with the actual resources selected from your university library. Ask a librarian to help set up a similar exercise, and then invite colleagues to join for a discussion of authentic resources.

You will see that the answers can be quite complex, and many resources require thought and further investigation to ensure authenticity.

Note: If you are not using the online version of this resource, you can access the question and answers in Appendix G.

Resources

Activity 4: Integrating Indigenous Resources in Your Curriculum (I)

Time: 60 min

Type: Individual

Choose a curriculum that you have developed or that you are currently developing. Integrate Indigenous resources into the curriculum and provide a rationale for why you chose those resources. When you are considering which resources to use in developing your curriculum, consider:

Who could you reach out to for recommendations?

How can you find local resources?

How can you find First Nations, Métis, and Inuit resources?

How might you involve non-textual resources, such as dance, art, oral stories, and ceremony?

using intellectual property, traditional knowledge, cultural expressions, or artifacts from someone's culture without permission. It is most likely to be harmful when the source culture is a group that has been oppressed or exploited in other ways (as with Indigenous Peoples), or when the object of appropriation is particularly sensitive or sacred.

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Pulling Together: A Guide for Curriculum Developers

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Section 4: Incorporating Diverse Sources of Indigenous Knowledge When selecting resources for your curriculum, it is important to incorporate authentic Indigenous resources. But what does it mean to be authentic? And how can such resources be incorporated in a respectful way?

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Indigenous Ways of Knowing | Queen’s University

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The term “Indigenous Ways of Knowing” refers to the vast knowledge from across diverse Indigenous communities and signals that Indigenous Peoples don’t just learn from human interaction and relationships. All elements of creation can teach us, from plant and animal nations to “objects” that others c…

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During an unfortunate mishap, young Awâsis loses Kôhkum's freshly baked world-famous bannock. Not knowing what to do, Awâsis seeks out a variety of other-than-human relatives willing to help. What adventures are in store for Awâsis?

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During an unfortunate mishap, young Awâsis loses Kôhkum's freshly baked world-famous bannock. Not knowing what to do, Awâsis seeks out a variety of other-than-human relatives willing to help. What adventures are in store for Awâsis?

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Top reviews from Canada

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Reviewed in Canada on March 22, 2018

Verified Purchase

Monique Gray Smith and Julie Flett are such gifts to the world! In a time when so much of the public story about Indigenous peoples is focused on damage, deficiency, and brokenness, this book offers Indigenous youth a story about joy, love, connection, community, and purpose. The illustrations capture all those emotions with lightness and brightness, and together words and images lift the heart and mind. A must-have for every home, school, and public library, and a good introduction to these two fantastic Indigenous artists. Highly recommended!

Reviewed in Canada on May 2, 2021

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We are First Nation! we love this author! Love the story

Reviewed in Canada on March 1, 2022

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I love this book, the artwork, and the author. Highly recommended!!

Reviewed in Canada on June 6, 2021

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Beautiful book, it’s a short read for younger children with stunning illustrations as well.

Reviewed in Canada on February 1, 2019

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This book came on time and was in great shape, very sturdy thick cardboard like pages, very colorful and easy for a young child to read. will be ordering again.

Reviewed in Canada on May 13, 2020

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My daughter loves this book - the illustrations are beautiful and the message is heart filled. I would love to buy more from this artist.

Reviewed in Canada on April 2, 2019

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The book and content is super cute but had issues with damage. The first one was completely warped, the second one was dented ( its a cardboard type book ). Third one was a charm!

Reviewed in Canada on May 31, 2022

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This is so nice and well done.

Top reviews from other countries

5.0 out of 5 stars Beautiful book for all kids!

Reviewed in the United States on March 21, 2018

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A beautiful book, filled with lovely illustrations of an Indigenous family, celebrating the simple things in life/their culture that fills their hearts with happiness. Even though it's a board book, I would share this one far and wide in classrooms of all ages. It would be a fantastic mentor text for students to create their own versions, and provides a way to see First Nations peoples as contemporary and honors their culture. Themes about appreciating the small moments in your life and the people who surround and love you provide a lesson worth talking about with students and children.
A fantastic #ownvoices selection, with both the author and illustrator members of First Nations tribes.

5.0 out of 5 stars Better recieved by my 1.5 yr old than expected

Reviewed in the United States on January 19, 2021

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My 1 and a half year old wanted to read this book twice when we first got it! It helps that I had just been teaching her about her heart and mama and dada's hearts the night before! She listened to her dad's heart and that experience drew her into this book. We were able to talk about things that "filled her heart with happiness". ❤

5.0 out of 5 stars Beautiful board book

Reviewed in the United States on May 21, 2018

Verified Purchase

This is a lovely board book. I read this one with my baby, and he enjoys it. It has a combination of simple, moving text and vividly colorful illustrations that makes it memorable. Representation matters, and for Indigenous Americans and Canadians, this book is no doubt a particular treasure. But its universally appealing subject (happiness) means that it could be treasured by many readers of other ethnicities.

5.0 out of 5 stars Great book for small children to welcome positive reflection.

Reviewed in the United States on October 20, 2018

Verified Purchase

Great little story that inspires us to think about the things that make us happy. Inspiring gratefulness in our whole family. Also love to add a book to the rotation that incorporates a culture that has several differences from that of our household, but also still shares many similarities. Beautiful little book.

5.0 out of 5 stars Simple and sweet!

Reviewed in the United States on February 3, 2022

Verified Purchase

Heartfelt story with simple wording but beautiful illustrations.

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My Heart Fills With Happiness : Gray Smith, Monique, Flett, Julie: Books - Amazon

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Jean-Paul Restoule Ph.D.

Professor and Chair, Department of Indigenous Education, University of Victoria

Natural Curiosity 2nd Edition is an excellent resource for educators seeking to act as co-inquirers with their students and share the learning spirit while fostering relationship with our natural kin and relations. With a newly expanded lens on Indigenous perspectives and worldviews, this resource encourages teachers with philosophies, rationales, tools and activities to help them grow ecological and social justice citizens. A timely resource and highly recommended.

Richard Louv
Author of “Last Child in the Woods” and “The Nature Principle”

Natural Curiosity is a great gift not only to North American educators, but to people around the world. As this good book makes clear, the often-Eurocentric deconstruction of reality does not represent reality. The point of natural curiosity is not to study a thing, but to inquire into the connections and relationships of all things and spirit, seen and unseen. This book is an inspiration, a doorway into a web of life and truth.

Dr. Glen S. Aikenhead
Emeritus Professor, Aboriginal Education Research Centre, College of Education, University of Saskatchewan

In Natural Curiosity 2nd Edition, Western ways of relating to nature intermingle with Indigenous ways. The book respects the integrity of both coexisting cultural perspectives. By understanding both, readers and their students will gain greater curiosity and deeper insights to make sense of the world around them or to solve problems.

Susan Dion Ph.D.
Associate Professor, Indigenous Education, Faculty of Education, York University

The second edition of Natural Curiosity is an excellent resource for educators wanting to include Indigenous perspectives in their environmental inquiry with learners of all ages. More than a “how to guide”, this text engages educators in learning from Indigenous thought.

Dr. Jan Hare

Associate Dean for Indigenous Education, University of British Columbia, Unceded Musqueam Territory

The second edition of Natural Curiosity from Indigenous perspectives gives educators practices and pedagogies for helping learners develop a much needed deeper sense of place. We are at a significant moment in time where we need more sustainable and ecologically just ways of being in this world. This resource provides rich possibilities for all of us to achieve shared commitments to reconciling our relationships with land, people, and place.

Rachel Moll Ph.D.

Chair, Graduate Programs and Professor,  Faculty of Education, Vancouver Island University, BC.

My students and I found the first edition of this text book to be very engaging and accessible … With the incorporation of Indigenous perspectives, the 2nd edition is an even better fit! The text is an excellent balance of theoretical perspectives illustrated with practical examples from a range of classrooms. I particularly enjoyed drawing on the actual transcripts from teachers and students as they engaged in knowledge building discourse and explored students’ questions. The content also complements education transformation that is occurring in British Columbia right now.

Matt Brundle

Assistant Coordinator/Site Supervisor, Toronto Urban Studies Centre, TDSB

This book should be held close to the heart of all educators in Ontario. It synthesizes the breadth of current theory and provides a wide variety of critical perspectives. The 2nd Edition of Natural Curiosity acts as a beacon, lighting the path along which we should and must selectively and collectively evolve. It should be embraced by all and will, no doubt, stand as a substantial part of the foundation upon which the future of education in Canada can be built.

Louise Zimanyi

Professor, School of Health Sciences, Early Childhood Education, Humber College

This timely and useful resource supports the increasing recognition of the importance of embodied learning in nature. Challenging Euro-Western child-centered pedagogies common in nature and environmental programs, it acknowledges and honours Indigenous ways of knowing and being and the pedagogical significance of connectedness and relations with place, materials, plants, animals, land, water and weather.

Mike Bibby

Outdoor and Environmental Education, Special Assignment Teacher, Algonquin & Lakeshore Catholic DSB

At ALCDSB we have been on the integrated environmental inquiry journey since 2011 when the first Natural Curiosity resource came out. Since that time we have embraced more deeply student voice in the learning process and have benefited greatly as a result. The second edition of Natural Curiosity comes at an important time for us as it nurtures another voice, the voice of the land through an Indigenous perspective. It is through this perspective that we become more fully aware that as human beings we are "of the land" not separate from it. When we educators begin working with our students in this way a much different learning journey begins, one that is rooted in faith and answers our continued call to care for the Gift of Creation.

Bill Kilburn

Program Manager, Back To Nature Network

Natural Curiosity 2nd Edition is a welcome, practical and vital evolution of the original edition of this resource that first appeared in 2011 with such promise. Where the first version was successful in promoting meaningful inquiry in outdoor natural space, the second edition will do that and more. For education, the practice of recognizing and applying indigenous ways of learning will inspire educators in rich new ways of teaching, and students in deep personal learning. For society, delivering on our collective commitment to reconcile Indigenous and non-Indigenous cultures to move into a future with greater hope, understanding and partnership is crucial. In short, the sacred educational ground of this important new resource needs to be an honoured path on which all educators tread.

Angela Nardozi, Ph.D., OCT

​

Sessional Lecturer, Ontario Institute for Studies in Education, Assistant Coordinator/Site Supervisor, Toronto Urban Studies Centre, TDSB

This second edition of Natural Curiosity feels like an invitation and a gift. The text invites me to respect the relationships and ways of knowing that Indigenous peoples have had with this land since time immemorial. It is also an invitation to deeply understand that as a guest on Turtle Island, my role is to listen and learn. The gift is that of responsibility – now that this knowledge has been shared with me, how will I take it up with my students? From its first pages, this resource invites non-Indigenous teachers to welcome these understandings into our teaching with humility. Thank you to Doug and the entire team for this important work.

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Natural Curiosity | Educator Resource for Environmental Inquiry | Toronto

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Natural Curiosity 2nd Edition is an educator resource that builds children's understanding of the world through environmental inquiry and indigenous perspectives. We are housed in the Dr. Eric Jackman Institute of Child Study, a laboratory school of the Ontario Institute for Studies in Education.

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In stock (can be backordered)

Drawing on her life as an indigenous scientist, and as a woman, Robin Wall Kimmerer shows how other living beings-asters and goldenrod, strawberries and squash, salamanders, algae, and sweetgrass-offer us gifts and lessons, even if we've forgotten how to hear their voices.

In reflections that range from the creation of Turtle Island to the forces that threaten its flourishing today, she circles toward a central argument: that the awakening of ecological consciousness requires the acknowledgment and celebration of our reciprocal relationship with the rest of the living world. For only when we can hear the languages of other beings will we be capable of understanding the generosity of the earth, and learn to give our own gifts in return.

New York Times Bestseller

A Washington Post Bestseller

Named a "Best Essay Collection of the Decade" by Literary Hub

As a botanist, Robin Wall Kimmerer has been trained to ask questions of nature with the tools of science. As a member of the Citizen Potawatomi Nation, she embraces the notion that plants and animals are our oldest teachers. In Braiding Sweetgrass, Kimmerer brings these two lenses of knowledge together to take us on "a journey that is every bit as mythic as it is scientific, as sacred as it is historical, as clever as it is wise." (Elizabeth Gilbert).
390 pages
The Inside Scoop: Since hearing her speak at the 2017 Canadian Environmental Education Conference in Wolfville, we've been inspired by Robin Wall Kimmerer's work. We are thrilled to be able to offer Braiding Sweetgrass as one of our offerings!

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Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

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Drawing on her life as an indigenous scientist, and as a woman, Robin Wall Kimmerer shows how other living beings-asters and goldenrod, strawberries and squash, salamanders, algae, and sweetgrass-offer us gifts and lessons, even if we've forgotten how to hear their voices.

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In stock (can be backordered)

This innovative and vibrant resource is filled with full-colour photographs, maps, illustrations and the names of plants listed in three Indigenous languages - Michif, Nêhiyawêwin (Cree) and Anishinaabemowin (Ojibway).

Métis author and artist Christi Belcourt fuses her evocative artwork with Indigenous Traditional Knowledge and Western Science. With contributions from Métis Elders Rose Richardson and Olive Whitford, as well as key Michif phrases and terminology, Medicines to Help Us is the most accessible resource relating to Métis healing traditions produced to date.

Along with an essay by Elder Rose Richardson on her first-hand experience using medicinal plants, this compelling one-of-a-kind resource melds Métis contemporary art and the floral motif within Métis beadword with Métis traditional knowledge.
Page count: 66 + glossary, references + end notes

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Medicines to Help Us: Traditional Métis Plant Use

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This innovative and vibrant resource is filled with full-colour photographs, maps, illustrations and the names of plants listed in three Indigenous languages - Michif, Nêhiyawêwin (Cree) and Anishinaabemowin (Ojibway). Métis author and artist Christi Belcourt fuses her evocative artwork with Indigenous Traditional Knowledge and Western Science.

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In stock (can be backordered)

This 72 card set highlights 65 plants from the Pacific Northwest (Cascadia). Offering beautiful colour images, these cards provide traditional Indigenous plant uses and feature several Indigenous languages. While these are somewhat weather resistant, we recommend you keeping them in a ziplock bag (or equivalent) for safe keeping.

Ethical Elements: These cards are offered in partnership with Strong Nations - an Indigenous owned and operate store and publishing house. Read more about our ethical policies & practices.

The Inside Scoop: We have had so many educators rave about these! One of our store's Indigenous advisors brought this to us, and we jumped on the opportunity to partner with Strong Nations to offer this. A fantastic resource!

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This 72 card set highlights 65 plants from the Pacific Northwest (Cascadia). Offering beautiful colour images, these cards provide traditional Indigenous plant uses and feature several Indigenous languages. While these are somewhat weather resistant, we recommend you keeping them in a ziplock bag (or equivalent) for safe keeping.

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"This project was created to fill a gap in Alaska children’s literature by providing a heart-warming glimpse into modern, rural Alaska life through the eyes of a child."

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Rural Alaska is a playground for children who are discovering and learning every day. Read with your baby and join this whirlwind tour through Alaska’s seasons in a four-book series created by Alaska Native authors and photographers.

Published by Best Beginnings

Retail Locations

Copies are available at Title Wave Books in Anchorage.
Click here to order your copy on Amazon!

Are you interested in becoming a retailer? Send us an email for wholesale information.

About this Project

This project was created to fill a gap in Alaska children’s literature by providing a heart-warming glimpse into modern, rural Alaska life through the eyes of a child. Written by first-time children’s authors, each story was inspired by a collection of seasonal photography from Alaska Native photographers, curated by editor Tricia Brown. This collaboration is the first of its kind in Alaska to feature all Alaska Native authors and photographers coming together to produce a series of baby board books.

Editor

Tricia Brown

Authors

Contributing Photographers

Taylor Booth, Jacqueline Cleveland, Greg Lincoln, Cheryl Kriska, Ian Merculieff, Esther Pederson, Carol Maillelle.

Literacy Guides

Check out these wonderful caregiver guides, developed and provided by the Clare Swan Early Learning Center curriculum team, and designed to help enrich your reading experience. Filled with new vocabulary and tips for reading Seasons of Alaska with your child, small group, or classroom, these are an invaluable resource.

Button Up! Caregiver Literacy Guide

Mittens and Mukluks Caregiver Literacy Guide

Bye-Bye Ice Caregiver Literacy Guide

Let’s Play Out Caregiver Literacy Guide

Accolades for Seasons of Alaska

Dr. Debbie Reese just highly recommended the Seasons of Alaska series on her American Indians in Children’s Literature blog, adding it to the AICL’s Best Books of 2020 list.

Indian Country Today featured our authors and their books on their nationwide Thanksgiving Day broadcast.

The Alaska Center for the Book recognized Best Beginnings as a co-recipient, along with Sealaska Heritage Institute (SHI), of the Sue Sherif Literacy Award for excellence in early childhood literacy. “Both SHI’s Baby Raven Readsseries and Best Beginnings’ Seasons of Alaska series highlight indigenous themes and Alaska Native authors, illustrators, and photographers, with the goals of encouraging young children to become readers, allowing Alaska Native children to see their cultures depicted accurately, and improving cross-cultural understanding.”

Native America Calling named Seasons of Alaska its December 2020 Book of the Month.

Jackie Purcell of Alaska’s News Source shared Seasons of Alaska in her End the Year with Cheer segment.

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Seasons of Alaska – Alaska’s Early Childhood Investment

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Moon & Tide Teaching Resource: Elementary Level

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Moon & Tide Teaching Resource: Elementary Level

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pp.6-8, is an important topic on how to properly obtain consent when inviting speakers into the classroom or visiting

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A Red Dress Day event was held in London, Ont., on Wednesday, where Indigenous communities and allies joined together to reflect on and honour those who have been killed or gone missing over the past seven generations.

May 5 is the National Day of Awareness for Missing and Murdered Indigenous Women and Girls (MMIWG). It's also referred to as Red Dress Day, in which red dresses are hung from trees to commemorate the lives of the men, women, children, and two-spirited people, that were lost.

The event was organized by Atlohsa Family Healing Services, a non-profit organization providing Indigenous-led programs and services.

CBC News spoke to some attendees on what this day means to them, and what their journeys of reconnecting with their culture look like. Here are some of their stories:

Madison Alexandra

MMIWG day means community coming together and learning from the Indigenous families who are impacted by the epidemic for Madison Alexandra of the Mohawk from Six Nations of the Grand River.

Through her work with Atlohsa's anti-trafficking network, Alexandra found that the voices of LGBTQ and two-spirited youth often get overlooked in relation to MMIWG.

"Indigenous two-spirited people, are at greater risk to become part of this, but they're often completely ignored and cut out from these conversations, so when we ignore that, we give them the message that they aren't seen," she said.

"A lot of times our youth is told their voices don't matter, but they're at such a unique position where they're growing up in a time where they lived through intergenerational trauma, but they're going through intergenerational healing, and we need to foster spaces for them to be able to do that."

Alexandra seeks to change that dynamic by opening up conversations to all Indigenous Peoples, including boys and men as well.

"A lot of people are really hesitant to learn about this because it's heartbreaking and can really put someone in an emotional heaviness if they find out that a close family member became one of these statistics," she said.

Although she always had a Status Indian card, it meant nothing more than just a card to her. Now Alexandra makes moccasins and does traditional beadwork with her mom.

"I'm able to speak some of the language, but it's a lifelong journey reconnecting and passing that down to future generations. My mom is also able to reconnect with me, culture really did save my life," she said.

Alexandra said a way to foster positive change is for police to take Indigenous complaints seriously.

"They can't just brush it off with the stereotypes that 'we're drunk and Indian' because that's not all we are," she said. "When there is an MMIW case, it's shrugged off and a few days later, we find them burned in a ditch or their body in a lake."

Glen Henry

Glen Henry of the Chippewas of the Thames First Nation is a firekeeper who watches traditional sacred fires which serve to protect people from evil spirits.

"We offer our prayers, tobacco, and our good thoughts to all the fires, it's an honour to get asked to watch these fires," he said.

As a child, Henry attended a Residential School on his reserve in the 1970's, and his trauma came out in the form of alcohol and substance abuse.

After overcoming battles with his addiction, Henry's main focus now is to heal himself and relearn his Native language. His traditional name, which he said he's still learning how to spell, means "eagle pipe."

Elyssa Rose

Elyssa Rose runs the Okaadenige anti-human trafficking program at Atlohsa. Her connection to the term "missing" represents the people she serves in her community.

Although Rose grew up in her community of the Chippewas of Kettle and Stoney Point First Nation, she feels that she wasn't connected to her culture in the ways she wanted to be. As an adult, she's working hard to change that.

"Maybe it also represented myself being missing toward who I was culturally and spiritually, the everyday work I do has a direct connection to missing and murdered individuals," she said.

Rose believes that more understanding and kindness towards Indigenous peoples is needed to create change.

"We need to open our hearts, doors, and our minds...especially to those who are struggling and hurt," she said.

"A teaching I received long ago was 'the longest journey you will ever take in your life is from your head to your heart.' When working or being with Indigenous people, we need to move from our head to our heart."

Candice Lawrence

Candice Lawrence spent her birthday volunteering at the event. Before retiring from her job at Fanshawe College, she worked hard to learn more about Indigenous culture so that she can be a helpful ally.

"I realized I'd been lied to during my entire education, this is such an important thing to be aware of," she said adding that true allyship needs to happen every day and not just on special occasions.

"It's not just about showing, it's about doing and asking where you can be of help. I'm a settler here, and I feel it's imperative that I learn about the original people of this land."

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What Red Dress Day represents for local Indigenous communities and their allies | CBC News

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A Red Dress Day event was held in London, Ont., on Wednesday, where Indigenous communities and allies joined together to reflect on and raise awareness for members of First Nations communities who were murdered or went missing. The event was to commemorate the National Day of Awareness for Missing and Murdered Indigenous Women and Girls, which falls on May 5 every year.

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Creating a Culture of Reflective Practice: The Role of Pedagogical Leadership in Early Child Programs

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Creating a Culture of Reflective Practice: The Role of Pedagogical Leadership in Early Child Programs: Baird, Lorrie, Coughlin, Anne Marie: 9781605547404: Books - Amazon.ca

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International Day of the World's Indigenous Peoples, August 9th

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International Day of the World's Indigenous Peoples, August 9th

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Each year, September 30 marks the National Day for Truth and Reconciliation.

The day honours the children who never returned home and Survivors of residential schools, as well as their families and communities. Public commemoration of the tragic and painful history and ongoing impacts of residential schools is a vital component of the reconciliation process.

This federal statutory holiday was created through legislative amendments made by Parliament.

Wear orange

Commemorating the National Day for Truth and Reconciliation

Across the country, you can find open to public local activities organized to commemorate the history and legacy of residential schools. Come back on this page to find out about the 2024 events.

Mental health supports available

Former residential school students can call 1-866-925-4419 for emotional crisis referral services and information on other health supports from the Government of Canada.

Indigenous peoples across Canada can also go to The Hope for Wellness Help Line 24 hours a day, 7 days a week for counselling and crisis intervention.

Call the toll-free Help Line at 1-855-242-3310 or connect to the online chat (Please use Google Chrome).

Truth and Reconciliation Commission and its calls to action

There were 140 federally run residential schools in Canada that operated between 1867 and 1996. Survivors advocated for recognition and reparations and demanded accountability for the intergenerational impacts of harm caused. Their efforts culminated in:

The Truth and Reconciliation Commission ran from 2008 to 2015 and provided those directly or indirectly affected by the legacy of the residential schools policy with an opportunity to share their stories and experiences. The Commission released its final report detailing 94 calls to action. The National Day for Truth and Reconciliation is a direct response to Call to Action 80, which called for a federal statutory day of commemoration.

The National Centre for Truth and Reconciliation has become the permanent archive for the statements, documents and other materials the Commission gathered. Its library and collections, as well as its National Student Memorial Register, are the foundation for ongoing learning and research.

To learn more

This National Day for Truth and Reconciliation, explore the rich and diverse cultures, voices, experiences and stories of the First Nations, Inuit, and Métis peoples. Start your learning journey today.

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National Day for Truth and Reconciliation

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The National Day for Truth and Reconciliation is observed September 30. The day honours First Nations, Inuit and Métis Survivors and their families and communities and ensures that public commemoration of the tragic and painful history of residential schools is a vital component of the reconciliation process.

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Under the "Activities" section is where the stories begin

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The Learning Circle: Classroom Activities on First Nations in Canada - Ages 4 to 7

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The Learning Circle has been produced to help meet Canadian educators’ growing need for elementary-level learning exercises on First Nations. It is the first in a series of four classroom guides on First Nations in Canada.

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Louis Riel Day is held every year on November 16 across the Métis homelands. November 16 is the anniversary of Riel's execution in 1885. During that year, Riel led Métis people in the Northwest Resistance, which was a stand against the Government of Canada because it was encroaching on Metis rights and our way-of-life. The Métis were defeated at the siege of Batoche and the Canadian government captured Riel. He was eventually put on trial where he was convicted of treason and executed. As a result, Métis people across Canada were labeled as traitors and for generations many felt the need to hide their Métis culture and heritage. Despite this oppression, many Métis people found a way to preserve their way-of-life and passed it on to current generations. Today, the strength of the Métis Nation of Ontario (MNO) is a testament to the courage of our ancestors.

Riel's unjust execution is well-known but it is important to also recognize the political gains he made through the establishment of a Provisional Government in Manitoba. Riel's success in negotiating Manitoba into Confederation and the protection of minority language rights, laid the groundwork for his vision of a Canada that included the Métis Nation and protected Métis rights.

Although Louis Riel Day commemorates one of the great tragedies of Canadian history, it is also a day to celebrate Métis culture and the continuing progress that Métis people are making in fulfilling Riel's dream of Métis taking their rightful place within Confederation.

Every year on November 16th, MNO citizens, MNO Chartered Community Councils and communities hold events across the province to celebrate Métis culture, recognize the many contributions of the Métis to Canada, and to highlight the struggles that Métis continue to face.

In addition, a special ceremony is always held at the Provincial Legislature at Queen's Park in Toronto. Queen's Park is home to the Northwest Rebellion Monument and the Legislative Building. Ironically, the Legislature is where a price was put on Louis Riel's head and the monument recognizes the Canadian soldiers who fought in the Northwest Resistance against the Métis.

Louis Riel Downloads

Updated: November 20, 2020

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Louis Riel Day Information - Métis Nation of Ontario

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Louis Riel Day is held every year on November 16 across the Métis homelands. November 16 is the anniversary of Riel's execution in 1885. During that year, Riel led Métis people in the Northwest Resistance, which was a stand against the Government of Canada because it was encroaching on Metis rights and our way-of-life.

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The Inuit Circumpolar Council (ICC) is an Indigenous Peoples' Organization (IPO), founded in 1977 to promote and celebrate the unity of 180,000 Inuit from Alaska (USA), Canada, Greenland, and Chukotka (Russia). ICC works to promote Inuit rights, safeguard the Arctic environment, and protect and promote the Inuit way of life. In regard to climate change, we believe that it is crucial for world leaders and governments to recognize, respect and fully implement the human rights of Inuit and all other Indigenous peoples across the globe.

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The Inuit Circumpolar Council (ICC) is an Indigenous Peoples' Organization (IPO), founded in 1977 to promote and celebrate the unity of 180,000 Inuit from Alaska (USA), Canada, Greenland, and Chukotka (Russia). ICC works to promote Inuit rights, safeguard the Arctic environment, and protect and promote the Inuit way of life.

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Transcript: Ministers Miller, Hajdu, MacAulay and Vandal commemorate Indigenous Veterans' Day
Minister Miller:
Kwe kwe, Ullukkut, Tansi, hello et bonjour!

Today, we are honoured to celebrate the Indigenous Veterans who have served in missions across Canada and around the world in times of war, conflict and peace.

While not often enough acknowledged, the military service of First Nations, Inuit and Métis in Canada has deep roots. It's so important that we recognize, commemorate and remember their sacrifices.

On November 8th, we will come together to mark National Indigenous Veterans' Day, honouring the important contributions of Indigenous Peoples in service to Canada.

As we reflect, we remember those who lost their lives, and those whose lives were forever changed. We hold their loved ones, families and communities in our hearts.

Lest we forget!
Minister Hadju:
As we continue to take steps on this shared journey of reconciliation, we remember all the Indigenous Peoples who have served and protected Canada-across generations.

Indigenous Peoples have fought beside our Allies in the First and Second World Wars. Today, they also serve in Canadian Armed Forces efforts around the world-from NATO duties in Europe, to serving with United Nations peace operations.

The service of Indigenous Peoples in times of conflict goes back generations and truly shows us that there is more that brings us together than sets us apart. Our diversity as a nation makes us stronger.
Minister MacAulay:
Take some time to learn about folks like Henry Norwest, Tommy Prince and Debbie Eisan-the history of Indigenous Veterans in Canada is filled with stories of heroism and leadership.

No matter the barrier that the government and their chains of command had put in place, Indigenous Veterans have always stepped forward to serve.

It's a legacy of service that continues, and it's up to all of us to honour them.
Minister Vandal:
Indigenous Peoples continue to proudly serve Canada in operations at home and overseas as they have bravely done for more than 200 years.

Today, more than 2,700 Indigenous members continue to serve in Canada's military forces. We are grateful for their sacrifices and contributions to Canada's history and to Canada's security.

On Indigenous Veterans' Day, Remembrance Day, and every day, we honour the service, the courage and the sacrifice of all veterans-at home, around the world and across generations.

Lest we forget.

Thank you, Merci, Marsee, Meegwetch, Nakurmiik.

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Honour the important contributions made by First Nations, Inuit and Métis Veterans in service to Canada.

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June is National Indigenous History Month - a time for all Canadians - Indigenous, non-Indigenous and newcomers - to reflect upon and learn the history, sacrifices, cultures, contributions, and strength of First Nations, Inuit and Metis people. It's important to keep in mind that First Nations, Inuit and Métis Peoples each have their own unique histories. And within each group, there are distinct histories.

So, where do you begin to learn about the history of Indigenous Peoples? You could start with this recently released report from The Standing Senate Committee on Aboriginal Peoples:

Why do Indigenous Peoples need to learn about their history?
Because, due to assimilation and segregation policies of the federal government, Indigenous Peoples were physically removed from their lands onto reserves or into
settlements. Their relationship with their traditional lands was the foundation of who they were as a People; the land held their history. In addition to removing them from their lands, everything that made them who they were - their distinct cultural practices, languages, spirituality - was outlawed, prohibited or erased.

It is estimated that 150,000 Indigenous children were forced into the residential schools that operated from the late 1800s until the last one closed in 1996. While at the schools the children were taught or forced to accept that they, their families and cultures were inferior to European culture and lifestyle. The children learned to be ashamed of their identity. It has been a struggle for many individuals and communities ever since to relearn, regain, and revitalize what was taken.

Indigenous Peoples need to celebrate their history because doing so helps to stop the loss and grow their cultures. Celebrating their history invigorates pride in being Indigenous. In their existence. In the preservation of their cultures, protocols, spirituality, traditions, and languages. In their resilience against the ravages of assimilation policies that were geared towards a final solution of getting rid of the Indian problem.

Why do non-Indigenous Canadians need to learn about Indigenous history?
For many Canadians, the history of Indigenous Peoples and Canada was, until recently, unknown. Generations of Canadians have gone through their lives without knowing about residential schools, the historic and ongoing impacts of the Indian Act, the significance of treaties, or the contributions of Indigenous Peoples to the mosaic of Canada.

Non-Indigenous Canadians need to understand why many Indigenous Peoples were offended when Canada chose to have an expansive celebration to mark its history of 150 years since Confederation. Indigenous Peoples have been here much, much longer than a mere 150 years and that timestamp did not acknowledge or respect their relationship with this land that extends back tens of thousands of years. Many Indigenous Peoples were also disturbed by the celebration because most of the egregious acts of assimilation took place during that era and those experiences were not something to celebrate.

Indigenous Relations Tip:
There was a work around the issue of 150 though and it was to celebrate the 150+. By adding the "+" or "plus" it signified to Indigenous peoples this longer period of history.

Non-Indigenous Canadians need to learn about Indigenous history because by doing so they demonstrate their recognition of the important role of Indigenous Peoples in shaping this country historically and their contributions to protecting democracy.

The month of June is an opportunity for all Canadians to learn about Indigenous history together. And June 21st, National Indigenous Peoples Day, is an opportunity for all Canadians to come together and celebrate with Indigenous Peoples.

Here's the timeline on how Indigenous History Month came to be:
1982: The National Indian Brotherhood (now known as the Assembly of First Nations) called for the creation of a National Aboriginal Solidarity Day on June 21.

1990: The Quebec legislature recognized June 21 as a day to celebrate Aboriginal* culture

1995: The Royal Commission on Aboriginal Peoples recommended a day be designated as National First Peoples Day. The Sacred Assembly, a national conference of Aboriginal and non-Aboriginal people chaired by the late Elijah Harper, called for a national holiday to celebrate the contributions of Aboriginal Peoples in Canada.

1996: Governor General Romeo LeBlanc proclaimed that National Aboriginal Day would be celebrated June 21 each year. "On June 21st, this year and every year, Canada will honour the native peoples who first brought humanity to this great land," said Leblanc. "And may the first peoples of our past always be full and proud partners in our future."

2008: Prime Minister Harper offered the full apology on behalf of Canadians for the Indian Residential Schools system.

2009: By unanimous motion in Canada's House of Commons, the month of June was declared National Aboriginal History Month.

2017: Prime Minister Justin Trudeau announced plans to change the name to National Indigenous History Month, reflecting a national and international preference for the term Indigenous, rather than Aboriginal.

You will notice we move from using Aboriginal to using Indigenous. We did so because Aboriginal was the term used at the time.

If you are interested in learning more about the Indigenous history that was not taught in schools or if you want to learn about history from the Indigenous person's point of view, there are lots of reports. Some are quite lengthy but well worth the effort.
Reports:
Honouring the Truth, Reconciling for the Future Summary of the Final Report of the The TRC's 94 Calls to Action Reclaiming Power and Place: The Final Report of the National Inquiry into Missing and Murdered Indigenous Women and Girls
Truth and Reconciliation Commission of Canada Report of the Royal Commission on Aboriginal Peoples
Books:
At the risk of shameless marketing, I have two books:
21 Things You May Not Know About The Indian Act
Indigenous Relations Tips & Suggestions To Help Make Reconciliation A Reality

The Inconvenient Indian, Thomas King
Unsettling Canada: A National Wake-Up Call, Arthur Manual and Grand Chief Ronald M. Derrickson
Surviving as Indians: The Challenge of Self-Government, Menno Boldt
The Comeback, John Ralston Saul

Training/courses:
Again, at the risk of shameless marketing, we offer a full range of courses that take you from basic Indigenous awareness right through to understanding the complexities of the United Nations Declaration For The Rights Of Indigenous Peoples (UNDRIP).

To learn more about terminology in relation to Indigenous Peoples, here's a free eBook you can download.

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National Indigenous History Month - Why it's important

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June is National Indigenous History Month - a time for all Canadians - Indigenous, non-Indigenous and newcomers - to reflect upon and learn the history, sacrifices, cultures, contributions, and strength of First Nations, Inuit and Metis people. It's important to keep in mind that First Nations, Inuit and Métis Peoples each have their own unique histories.